ruption, and presenting dangerous images to the youthful mind. It was this difficulty which first led to the preparation of

e text-books already before the public leave nothing to be desired in this particular. It is a practical work, prepared by a

e generally popular in our schools, and obviate the dangers attending this otherwise attractive study. Mythology [Part I]

will, and were otherwise endowed with supernatural powers. There was this restraint upon their wonder-working gifts: no div

y of Dionysius [Diony′sius] and Jupiter’s cloak. Ans. The statues of this god were sometimes decorated with much magnificen

er his death, the latter should succeed him in his kingdom. To ensure this , Titan made Saturn promise farther to destroy all

n promise farther to destroy all his male children. In fulfillment of this engagement, Saturn devoured them as soon as they

, and the protector of the poor and innocent. It is hard to reconcile this character with the fables which ascribe to this g

is hard to reconcile this character with the fables which ascribe to this god actions in the last degree base and criminal.

ns in the last degree base and criminal. Ques. How would you explain this seeming contradiction? Ans. Many of these storie

onstantly excited her jealousy by his admiration of mortal women, and this gave rise to many adventures, celebrated by the p

s the oracles, pretended that it was a god who had taken her away. As this report was flattering to his pride, he would of c

to satisfy himself of the truth of the reports that reached him. For this purpose he descended to earth, and assuming the d

loits of Apollo was to kill the Python with his arrows. Ques. How is this god generally represented? Ans. As a young man,

ge on Jupiter, he killed the Cyclops who forged the thunderbolts. For this reason Jupiter banished Apollo from heaven. Ques

sband. Euripides has founded one of his most beautiful tragedies upon this story. Ques. Over what sciences did Apollo presi

olf; and among birds, the hawk, the crow, and the swan were sacred to this god. Chapter IV. Mars — Ares. Mars (Ares) —

priate, because Mars is inconstant in his temper, and inclines now to this side, now to that, in time of war. Except the sto

ed. Jupiter commanded Mercury to slay Argus and deliver Io. To effect this , it was necessary to set all his eyes to sleep. M

in Athens were mutilated in the same night. Alcibiades was accused of this sacrilege, and was obliged to take refuge in Cerg

singing in a distracted manner. The Roman Senate at length abolished this festival. Ques. Relate the story of Pentheus? A

pieces. The mother of Pentheus, and her sisters, were the leaders in this act, which was considered to have been performed

plying the distaff and the spindle, and singing over their tasks. For this , Alcithoe and her sisters were transformed by the

prung full armed from the head of Jupiter? Ans. The poets signify by this , that wisdom comes direct from the deity. Ques.

fed. The oracle of Apollo declared that Troy would be safe so long as this statue, called Palladium, from Pallas, a name of

unhappy maiden on the face with her shuttle. Arachne could not endure this insult, and hung herself from a beam. Minerva imm

. Ques. Why was the owl chosen as the bird of Minerva? Ans. Because this bird sees in the dark; and wisdom distinguishes w

goddess of love and beauty. She sprang from the froth of the sea; for this reason the Greeks called her Aphrodite [Aphrodi′t

ceful and immoral. The swan, the dove, and the sparrow were sacred to this goddess; and among plants, the rose, the myrtle a

e giant Tityus in hell, were also the penalty of an insult offered to this goddess. The Greeks personified Night, under the

nce is brilliant, and her fingers are red like roses. Ques. What did this represent? Ans. The beauty of the morning heaven

statue is still an object of curiosity to travellers. Ques. Where is this statue, and for what is it remarkable? Ans. It i

ancient writers that when the first rays of the rising sun fell upon this statue, it acknowledged the presence of Aurora, a

rtain that the sounds of which we have spoken, were really heard from this statue at sunrise; the only question is as to the

ts a metallic sound. There is a hollow space hewn in the block behind this stone, sufficiently large to admit of a person ly

he experiment, and was convinced that he had discovered the secret of this famous statue. The face of the Memnon, like that

another. It was unlawful to proclaim war or execute criminals during this festival. Servants might, at this time, say what

aim war or execute criminals during this festival. Servants might, at this time, say what they pleased to their masters, who

hapter XIII. Vulcan — Hephæstus. Vulcan — Hephæstus — Parentage of this God — Why banished from Heaven — Occupation of Vu

tna, a famous temple dedicated to him. Ques. What was peculiar about this temple? Ans. The approach to it was guarded by d

ock into the sea, by which their vessel was almost swamped. Warned by this danger, they rowed silently until they reached th

by setting them free, create tempests. Ques. What was the origin of this fable? Ans. It is believed that Æolus was a skil

estic animals are grouped about her. Ques. What was the character of this goddess? Ans. She was esteemed very holy, and wa

receive the first oblations in all sacrifices. Fire was the emblem of this goddess, and in her temple, at Rome, a sacred fir

fire was suspended in the air, and watched by the Vestal Virgins. If this fire chanced to be extinguished, all public and p

hese priestesses for nearly eleven centuries. We are told that during this period, twenty Vestals were condemned to death. O

ered the terrible punishment we have described. The last execution of this kind took place in the reign of the emperor Domit

Ques. How was she worshipped? Ans. Sacrifices were first offered to this goddess in Phrygia and Lydia. Her temples were ge

s [Pessi′nus], in Galatia, was particularly celebrated. Her statue in this temple was simply a large aerolite which had fall

people regarded them with reverence, as they were believed, while in this state, to possess the gift of prophecy. The divin

and drew the ship safely into port. Her innocence was established by this prodigy. Chapter XVII. Ceres — Demeter. Cer

where he was terrified with the most fearful sights and sounds. After this , if his courage did not fail, he was suddenly int

th celestial food; but in the night, she covered him with fire. Under this extraordinary treatment, the infant, in a few day

days, became a beautiful young man. His mother, Meganira, wondered at this , and resolved to discover the cause. She watched

and honey mix with sparkling wine; Let all the choir of clowns attend this show, In long procession, shouting as they go; In

placed in the temple of Rhamnus. A fragment was found in the ruins of this edifice, which is supposed to be the head of this

und in the ruins of this edifice, which is supposed to be the head of this statue; and has been presented as such to the Bri

ities. Gods of the Woods, and Rural Deities — Pan — Names given to this Deity — His Origin — How represented — Famous Act

, and in the other a pipe of uneven reeds. The music which he made on this rude instrument was so sweet as to cheer the gods

’s reeds? Ans. A beautiful nymph, named Syrinx, was so persecuted by this god, that she prayed the water-nymphs to help her

osses, which became afterwards almost universal, is said to date from this epoch. Terminus had a temple on the Tarpeian rock

od of boundaries refused to give way. Vertumnus. Ques. Who was this deity? Ans. He is generally reckoned as one of t

s presided over the seasons; he was the husband of Pomona. Statues of this god were erected in every town of Italy. His fest

oods. Goddesses of the Woods — Diana — Parentage and Attributes of this Goddess — How represented — Habits of Diana — Her

ho was anxious to make himself famous, by whatever means, set fire to this magnificent building. This event took place on th

stinian. Two pillars of the great church of Pisa were also taken from this temple, which has been so completely destroyed th

were gathering, and Alpheus pressed close upon her fainting steps. In this extremity, Arethusa prayed to Diana for relief, a

, in Sicily, still followed by the stream of the Alpheus. In proof of this fable, and of the Grecian origin of this famous f

of the Alpheus. In proof of this fable, and of the Grecian origin of this famous fount, it was asserted that a cup which fe

ng the carrying off of the Sabine women. The solemn games in honor of this god were called Consualia, and were celebrated in

forced her to restore his companions whom she had transformed. After this , Circe entertained Ulysses in a friendly manner.

usy of Circe, into a frightful monster. Scylla was so much grieved by this transformation, that she cast herself into the se

ade famous by the many shipwrecks that occurred upon it. Over against this rock is the whirlpool of Charybdis, about which t

t Charybdis was a very ravenous woman, who stole Hercules’s oxen. For this theft, Jupiter struck her dead with a thunderbolt

The Greek name Pluto, and the Latin word Dis, signify wealth, because this god is supposed to control the hidden treasures o

as being blind and lame, injudicious, and timorous. Ques. What does this mean? Ans. Plutus is blind and injudicious, beca

; they next came to a gloomy grove, and a black lake, called Avernus; this was overhung with such poisonous vapors that no b

en the dead drank of its waters, they forgot all that had passed upon this earth. Ques. What monster kept the gate of Pluto

rs. He boasted falsely that he had gained the affections of Juno. For this insolence Jupiter cast him down into hell, where

unding in delights, called Elysium. When they had passed many ages in this blissful abode they returned to earth, but before

Centaurs — Geryon — Harpies — Briareus — The Chimæra — Explanation of this Fable — The Sphinx — Fabulous History — Statue of

three Balearic Islands, now known as Ivica, Minorca and Majorca. For this reason, he was said to have three heads and three

body of a goat, and the tail of a dragon. Ques. What was intended by this fable? Ans. Poets thus described a volcano in Ly

goats; and the lowest part was infested by serpents. Bellerophon made this mountain inhabitable, and was therefore said to h

proposed, and which she had learned from the Muses. The question was this : “What animal is that which goes on four feet in

on two feet, and when old uses a staff as a third foot. Upon hearing this answer, the Sphinx dashed her head against a rock

e Lares. After the expulsion of the Tarquins, Junius Brutus abolished this barbarous rite, and substituted little balls of w

as personified as a goddess. The Romans dedicated two temples, one to this divinity, and another, adjoining, to Honor. As th

which was said to have been founded by Numa Pompilius. The symbols of this goddess were, a white dog, two hands joined, or s

rs when sent to treat of peace. A magnificent temple was dedicated to this goddess in the Roman Forum. Justice was worshippe

into a plebeian family. The noble ladies of Rome were so indignant at this alliance, that they would not permit her to enter

of Pudicitia, nor to offer sacrifice with them. She desired to repair this public affront by some memorable action. For this

e desired to repair this public affront by some memorable action. For this purpose, she built, in the Via Longa, a temple si

ginia then assembled the plebeian matrons, and exhorted them to honor this Virtue in such a manner, that however the patrici

ortune honored as a goddess? Ans. Yes, the ancients worshipped under this name, a certain unseen power which was supposed t

shed to appease the demon or malignant deity who was supposed to send this calamity. The same superstition has been remarked

nted in such a manner as to excite abhorrence. We have an instance of this in the altar erected to Calumny at Athens. Apell

Apelles drew an allegorical picture, in which the odious features of this Vice were strikingly portrayed. A man sits in a l

d him on his mother’s account, and resolved upon his destruction. For this purpose she sent two monstrous serpents to kill h

d difficulty. Hercules was in doubt as to whether he should submit to this injustice, and consulted the oracle of Apollo at

an] forest. Hercules is usually represented as clothed in the skin of this animal, and leaning on the club which was his ord

g country. Hercules noticed that where he cut off one of the heads of this serpent, two immediately sprang up. He commanded

He commanded an attendant to burn the wound with a firebrand, and by this means he at length cut off the last head. Third.

en cleaned during the entire period. Hercules was required to perform this task, which he effected by turning the course of

three heads and three bodies. Hercules brought into Italy the oxen of this monster, which were accustomed to feed on human f

overed with stones. The ancients said that Hercules was contending on this spot with two giants, when, his arrows becoming e

constancy by making him wear a garment which had been sprinkled with this potion. The credulous Deianira accepted the philt

ed a funeral pyre with forest trees which he tore up by the roots. On this he laid the skin of the Nemean lion and his famou

s command. He received the bow and arrows of Hercules as a reward for this service. While the pyre was blazing, Jupiter sent

, to escape from their step-mother Ino, attempted to cross the sea on this ram. Helle became terrified, and was drowned in t

nd the entrance again. Theseus resolved to deliver the Athenians from this dreadful tribute, and when the lots were about be

age and generosity of Theseus that she resolved to save his life. For this purpose she gave him a ball of thread which she d

s son’s return, saw the black sails in the distance. He believed from this that his son was dead. In his despair he cast him

hich he stole from heaven. Ques. What pretty fable is connected with this ? Ans. The poets tell us that Jupiter was so much

one time, rendered Jupiter a service. The king of the gods remembered this , and permitted that after a certain time, Hercule

er before they passed the confines of Pluto’s kingdom. Orpheus forgot this in his eagerness, and Eurydice vanished from his

taly and Sicily, Arion desired to return to Corinth, and embarked for this purpose at Sarentum, taking with him the riches t

his lifeless body to land, and give it sepulture. If he cared not for this , he must immediately cast himself into the sea. A

d confidently that they had left him well and happy at Sarentum. Upon this Arion stepped forth, clothed in gold and purple,

Ammon, but the god declared that the country could not be freed from this calamity, unless Andromeda were given up to be de

ho advised him to procure, if possible, the winged steed Pegasus. For this purpose, he directed him to pass the night in the

ld cast behind them the bones of their Great Mother. Understanding by this expression the earth, which is the common mother

en, and those thrown by Pyrrha were changed into women. Ques. How is this fable explained? Ans. It is supposed that Deucal

precept and example, they subdued the ferocity of their subjects. In this manner they softened those who before were hard l

nted the carpenter’s saw, and applied it to the cutting of timber. By this and other efforts of skill, the young man excited

and keeps to low coverts, avoiding high places and lofty flights. For this murder, Dædalus was sentenced to banishment by th

ns of escape, he resolved on attempting a flight through the air. For this purpose, he made wings for himself and his son Ic

seven days succeeding. These are the “halcyon days” of antiquity, and this expression is still used to denote a period of br

. Meleager — The Calydonian Hunt. Ques. What was the story of this prince? Ans. Meleager was the son of Œneus and A

nflicted by an arrow from the bow of Atalanta. Meleager, following up this advantage, despatched the monster with his spear.

te the story of their transformation? Ans. Nisus was king of Megara; this city was closely besieged by Minos, but all his e

ch grew on the head of Nisus, remained uncut. Scylla, the daughter of this prince, admired the majestic person of Minos, and

d Erisichthon into the power of Famine. As the Fates had decreed that this goddess and Ceres should never meet, an Oread was

aughter and the money for which he had sold her. He again resorted to this base expedient, but as often as Mestra was sold,

— Virgil — Ovid. Ques. Who was Homer? Ans. Everything relating to this poet is involved in obscurity. The two biographie

which he lived. Seven cities contended for the honor of having given this great poet to the world; these were Smyrna, Chios

was for many years a schoolmaster in Smyrna. He afterwards abandoned this occupation, and spent some time in travelling. He

h affected that he was obliged to remain on shore at Ithaca. While in this island, he was kindly entertained by a wealthy ma

al education, and inherited from his father a considerable estate. Of this he was deprived during the civil troubles which d

tored at the intercession of a powerful friend. His gratitude towards this kind benefactor, and the happiness felt by the po

taste for poetry at an early age, but was dissuaded from cultivating this art by his father, who wished him to apply exclus

wo hundred and fifty of these stories. Ovid was engaged in correcting this , his greatest work, when he was surprised by the

e poem was thus preserved. If the Metamorphoses had been destroyed by this rash act, we would have lost many interesting fab

dmired. They turn principally on the poet’s personal misfortunes; and this subject, however absorbing to himself, soon becom

y, and laid him in the fire at night. The fears of Peleus interrupted this strange treatment, and Achilles remained subject

ad lent to Patroclus, had become the spoil of Hector, and it was upon this occasion that Vulcan fabricated for the hero, the

the hero, the famous suit which is described in the Iliad. Arrayed in this Achilles performed prodigies of valor, and at len

Ulysses landed in Ithaca. It was necessary to conceal his return; for this purpose the hero disguised himself as a beggar, a

le appearance that it was impossible for any one to recognize him. In this character he was kindly received by Eumæus, a swi

ar, but without obtaining any certain tidings. While still engaged in this quest, Minerva bade him return to Ithaca; he obey

ostpone the ruin of his country for a little time. Not discouraged by this , he performed prodigies of valor, and slew, with

rs of his wife Andromache [Androm′ache]. He fell as we have seen, and this event was shortly followed by the overthrow of hi

hich would draw upon him the vengeance of the gods. Œdipus understood this of Corinth, and instead of returning to that city

d expired, he refused to resign the crown. Polynices was indignant at this breach of faith, and fled to Argos, where he marr

watched over him with touching devotion until death released her from this filial duty. She no sooner learned the cruel orde

he bare earth To lie unburied, that, indeed, might grieve me; But for this deed I mourn not.” … Chapter XXXVII. Æneas.

her. Anchises was not on friendly terms with the family of Priam, but this coldness did not prevent Æneas from exerting hims

ed to Æneas the glorious deeds which they were one day to perform. In this passage, Virgil takes occasion to gratify the van

e sent the Fury Alecto to the palace of Turnus, with orders to excite this prince against the stranger, who was about to rob

in her hand; but as she forgot to ask for health and youthful bloom, this long life proved rather a burden than a benefit.

ons outside of the patriarchal and Jewish races. He cites in favor of this opinion, the fact that St. Justin, in his apology

supposed that their commander had forfeited the favor of the gods by this act of sacrilege. Omens were drawn from the appea

Pythia — Remarkable Responses — Unsuccessful attempts made to plunder this Temple — Despoiled by Nero and others — Oracle of

during the Social War, and it would seem that it never recovered from this disaster. The town existed many centuries later;

t in an extraordinary manner. As he drew near to examine the cause of this phenomenon, the vapors, exhaling from the earth,

e aid they sought. Ques. What ceremonies were observed in consulting this oracle? Ans. The votary was first purified by so

mo′des] from Hammon or Ammon, sand, the god was worshipped here under this title, and was always represented as having the h

cross the desert to seize its treasures. As nothing was ever heard of this expedition, it seems probable that the Persians w

e questioned, but saluted the king as the son of Jupiter. The site of this temple was discovered in the last century by an E

with the description given by Herodotus. According to that historian, this fountain was always tepid at dawn, icy cold at no

in towards sunset, and was boiling hot at midnight. Belzoni says that this account is quite exaggerated, although the water

d no thermometer with him, so that he was unable to test the truth of this supposition. Ques. Where was the oracle of Æscul

knowledge of futurity to those who drank of its waters. The oracle of this fountain promised the empire to Hadrian, while he

the mouths of the possessed, and none were more likely to fall under this demoniac influence than the priests and other min

n asserted that the oracles became silent at the birth of Christ, but this is an error. Milton, however adopts this idea in

at the birth of Christ, but this is an error. Milton, however adopts this idea in his beautiful Hymn of the Nativity: “The

on the Victor. Ques. Why is a notice of these games appropriate in this place? Ans. Because they were closely connected

ations was called an Olympiad, and the Greeks usually counted time in this manner. The Olympiads were reckoned only from the

off the first, second and third prizes. The poet Euripides celebrated this victory, and Alcibiades, after offering solemn sa

itors. Cynisca, the sister of Agesilaus, king of Sparta, first opened this path of glory to her sex, and was proclaimed conq

erally indifferent to the charms of verse, engaged a poet to transmit this new triumph to posterity. The princess dedicated

cess dedicated a brazen chariot in the temple of Apollo at Delphi; in this votive offering, the charioteer was also represen

The victors were at first rewarded with garlands of pine leaves, but this custom was changed, and the pine was replaced by

usually spoke in the central part, called logeum, or pulpitum. Behind this , the stage grew deeper, and formed a quadrangle c

, or denounced the anger of the gods on the head of a tyrant. Besides this more legitimate action of the chorus, it was occa

, it was occasionally permitted to take part in the dialogue. Even in this case they always remained in the orchestra. The s

s was such that many fainted, and several children died of fright. In this connection we have an interesting story. Ibycus,

r and avenge the crime which they alone had seen. The murderers heard this appeal, to which, however, they paid no heed at t

from view, while a solemn stillness settled on the vast assembly. At this moment a voice was heard from the upper benches,

e murdered poet caught the ears of the multitude. Each one asked what this exclamation might mean, and what had the cranes t

educed the entrance fee to two oboli, and obtained a decree that even this trifling sum should be furnished by the magistrat

 The Olympian Jupiter — Minerva of the Parthenon — Subsequent Fate of this Temple — Apollo Belvidere — Diana à la Biche.

statue of Minerva of its golden adornments. It is said he obtained in this manner an amount of precious metal equal to nearl

condition. Some of the sculptures and bas-reliefs which once adorned this temple may now be seen in the British Museum. The

s in Honor of Apis — Discovery of a Successor — Oracles obtained from this Divinity — Germanicus — Harpocrates — Quotation.

sis was supposed, like Cybele, to personify the earth. Ques. How was this goddess represented? Ans. As a woman with the ho

ommon among the decorations of Egyptian temples. After the worship of this goddess was introduced into Rome, her image was a

oul passed into the body of its successor. Sacrifices were offered to this strange divinity; his birth-day was celebrated wi

s celebrated with great magnificence, and it was believed that during this festival the crocodiles forgot their usual feroci

ss. A temple, two chapels, and a court for exercise, were assigned to this god, whose food was always served in vessels of g

When Germanicus offered food to Apis, the animal refused to eat, and this circumstance was afterwards considered as ominous

Nations devoted to his Worship — Human Sacrifices — Representation of this God — His Worship forbidden by Moses — Valley of

 Quotation from Milton — Astaroth or Astarte — Sacrifices in Honor of this Goddess — Abuses attending her Festivals — Thammu

nerally believed that with these nations, and the ancient Canaanites, this was one of the many appellations of the Sun. Que

pellations of the Sun. Ques. What proof have we of the popularity of this god among the Phœnicians and Carthaginians? Ans.

im.” This text shows the extent to which the apostate Hebrews carried this abominable worship. Moloch. Ques. Who was M

his worship. Young children and infants were offered as holocausts to this cruel god. These horrid sacrifices were most freq

ents, were consumed in one day on the altar of Moloch. Ques. How was this god represented? Ans. By a brazen image, which w

pped by the Jews? Ans. Yes; it would seem that they were addicted to this idolatry before their departure from Egypt, since

which lay to the east of Jerusalem. Ques. Where does Milton refer to this god? Ans. Assuming that the demons or fallen ang

d the festivals celebrated in her honor, there is some foundation for this idea. Where human sacrifices were offered to Baal

ian women mourned for him in the autumn-time. It was believed that at this season the river changed its color, and ran red,

the river changed its color, and ran red, as if tinged with blood. To this Milton alludes: “Thammuz came next behind, Whose

is much venerated by the surrounding tribes. Pilgrimages are made to this sacred fire from all parts of Asia. Ques. What i

this sacred fire from all parts of Asia. Ques. What is the cause of this phenomenon? Ans. Bakoo and the surrounding count

h contains the life of Krishna. Ques. What is there remarkable about this life? Ans. So many circumstances closely resembl

it is impossible the coincidence should be accidental. It is supposed this book was written after our era by some one who ha

ace, where he spent six years in prayer and meditation. At the end of this time, he began his career as a religious teacher.

ith of Japan. The word Sinto signifies spirit worship; the priests of this sect teach that the world is governed by an infin

ior part of their religion, and the Japanese were so much attached to this form of idolatry, that the Buddhists have incorpo

to Chinese custom, for the appointed three years of mourning. During this time, he devoted himself to the study of ancient

belief connected with these observances. Ques. What difficulties did this cause among the Christian missionaries? Ans. Som

to which no superstitious idea was attached. As they were assured of this by the most learned men of the Empire, they permi

re related. His name, Lao-tze, means “Old Child;” and the Chinese say this appellation was given him because he was born alr

imed that the Chinese philosopher travelled as far west as Athens. Be this as it may, it is certain Lao-tze spent some time

e Chinese Buddhists belong principally to the lower classes. Formerly this religion was in higher repute, but the magnificen

ch represent the divinity in the past, the present and the future. In this temple is a hall dedicated to the Goddess of Porc

he is invested with an entirely supernatural character. Ques. How is this ? Ans. The Buddhists believe that the confinement

Account of the Creation — Form of the Earth — Asgard, Odin — Names of this Deity — Valhalla — Thor — Recovery of Thor’s Hamm

unic Letters — Ragnarok, the Twilight of the Gods. Ques. What does this mythology include? Ans. The ancient superstition

ith sometimes an element of savage grandeur and sublimity. Ques. Was this mythology transmitted by oral tradition only? An

ist, in which flowed a mysterious fountain. Twelve rivers issued from this fountain, and when they had flowed far from their

ed up. Southward from the world of mist, was the world of light. From this a warm wind flowed upon the ice, and melted it. T

k. Ques. How is Odin’s name sometimes written? Ans. Woden; and from this comes the name of the fourth day of the week, Wod

other name? Ans. He was sometimes called Alfâdur, (All father,) but this name is occasionally used in a way that seems to

liged to use a very singular stratagem to recover it. Ques. What was this ? Ans. Thor was most anxious to recover his hamme

t with proportionate draughts of mead. Loki bade him not to wonder at this , as her thoughts had been so much occupied by her

n Thrym, whom he slew with all his followers. Loki had served Thor in this adventure; on another occasion he incurred his wr

his wrath by an injury offered to Sif or Sifa, his wife. The hair of this goddess flowed around her in sunny waves that sho

owed around her in sunny waves that shone like gold. She was proud of this adornment; and Loki, willing to punish her vanity

of youth. On the approach of the Great Twilight, and the end of time, this fruit was to lose its magic power. Heimdall.

they would do no harm to Baldur. The gods were so well satisfied with this , that they amused themselves with throwing sticks

ht too young and feeble to crave an oath from.” As soon as Loki heard this , he went away rejoicing. Having cut down the mist

enth, he came to a dark river, which was spanned by a bridge of gold; this was the entrance into Hell, and Hermod rode over

ll created things to weep for Baldur’s deliverance. All complied with this request; both men and animals, all, even to the s

’s bale-fire. Let Hela keep her own.” It was strongly suspected that this hag was no other than Loki himself, who never cea

sea will leave its bed, and the heavens will be rent asunder. During this convulsion of nature, armies will meet in combat,

im, the stars will fall from heaven, and time shall be no more. After this universal destruction, Alfâdur (All-Father) will

; perpetual spring will reign, and sin and misery will be unknown. In this blissful abode, gods and men are to dwell togethe

xons as the god of war. The third day of the week takes its name from this divinity. Chapter VIII. Celtic Mythology. Dr

term Druid derived? Ans. There exists much difference of opinion on this point. The word has been variously deduced from t

Where did it originate? Ans. Various theories have been advanced on this subject. Some refer it to the Siva-worshippers of

agree as to its Eastern origin. Ques. Who is the earliest writer on this subject? Ans. Julius Cæsar. His account is consi

the Druids give to the Supreme Being? Ans. Esus, or Hesus; although this is sometimes mentioned as the appellation of a su

the world was his own voluntary act. The Druids taught that excepting this Supreme God, all things had a beginning, but that

” In his more beneficent character, the name Gwyon was often given to this divinity. He resembles, both in name and attribut

Teutates which cost forty million sestertia. He spent six years upon this great work. Camul, the Celtic Mars, Tarann, the g

wn to the rude tribes of Gaul and Britain, and they were, perhaps for this reason, the more susceptible to its influence. Th

s necessary before a candidate could be admitted to take his place in this influential class. According to Cæsar, twenty yea

ains in Ireland, which prove that they had made a certain progress in this science. Like the Persians, they mingled astrolog

the civil wars so common in the island, a chief of Leinster destroyed this sanctuary and massacred its inmates. The entire c

its inmates. The entire country united to punish the perpetrators of this sacrilege; they were put to death, and a perpetua

nd in the Highlands of Scotland, the first of May takes its name from this solemnity, being called in Gaelic, Beltane; and i

r canton, a perpetual fire in honor of Baal. On the feast of the god, this was extinguished, and again lighted, after which

after which all the fires throughout the country were rekindled from this sacred source. This rite was observed with partic

nd the sacred or “parent fire,” which the Arch-druid extinguished. At this signal every fire disappeared, and, in an incredi

would seem that the spirits of the departed were also propitiated at this season, and many curious traditions are connected

the year, were obliged to repair thither for judgment. Connected with this , Procopius relates an Armorican legend of which s

some parts of England, are of pagan origin, and seem to be relics of this festival. Ques. At what period may we fix the de

o those of the conquered race. Druidism retired, step by step, before this more classic heathenism, but found a temporary re

y lines, as every house in the vicinity seems to have been built from this convenient quarry. At Stonehenge, in England, is

tone are sometimes found; but circular earthworks are more common. In this country, as in Brittany, many popular superstitio

orship were marked by a spirit of unexampled ferocity. Ques. How has this been explained? Ans. It is supposed that the rel

ecs, like many nations of the old world, had their Golden Age. During this blissful period, Quetzalcoatl, god of the air, dw

. They looked confidently for the return of the benevolent deity, and this tradition had no small influence in preparing the

the Greeks and Romans, was reserved for their warriors and heroes. In this class were included those who were offered in sac

lected in a funeral urn, were placed in the house of the deceased. In this mode of burial, we may notice a certain resemblan

e funeral rites of the ancient Greeks and Romans. There was, however, this distinction, that although the latter occasionall

sacrificed their captive enemies to the manes of a departed warrior, this offering formed no necessary part of the burial r

ished with extreme rigor; graver offences, with death. Ques. How was this numerous priesthood maintained? Ans. A certain q

heart of the victim was thrown at the feet of the idol. The career of this captive, and his progress to the altar, was inten

o entertain his friends on a festival day without placing before them this loathsome food. It is worthy of remark that Monte

might have been expected. Ques. What name did the Peruvians give to this Supreme deity? Ans. He was adored under the diff

sway of the Incas. It seems probable, therefore, that the worship of this Great Spirit did not originate with the Peruvians

onored also as the father of the royal Inca race; and, connected with this belief, we have one of the few legends worthy of

orthy of note in the barren mythology of the Peruvians. Ques. Relate this legend. Ans. According to tradition, there was a

styled themselves, Children of the Sun. Ques. What was the origin of this legend? Ans. It was evidently a fiction, invente

origin. The extensive ruins on the shores of Lake Titicaca prove that this region was inhabited by a powerful, and comparati

. Are there any other Peruvian legends? Ans. Among the traditions of this race, is one of the deluge, which resembles in on

the Inca dynasty were said to have proceeded. Everything belonging to this sanctuary was held in particular veneration. Even

ha, or “Place of Gold.” On the western wall was the image of the Sun; this was a massive golden plate, of enormous dimension

d the classic fable of the golden fleece was realized in the llama of this fairy garden. Ques. Does anything now remain of

in the llama of this fairy garden. Ques. Does anything now remain of this magnificent temple? Ans. No; its riches became t

y means of a concave mirror of polished metal. The sun’s rays were in this manner collected in a focus of sufficient intensi

ey were numerous, were chosen from among the Virgins of the Sun. With this exception, they were forbidden to marry. The unha

wants and occupations of men would be the same beyond the grave as in this life, costly apparel, arms, utensils and sometime

of sin. Supplement. A brief notice of Authors, etc., mentioned in this Volume. Æschylus — Cæsar — Cicero — Demosthene

r to the court of Hiero, king of Syracuse, and some writers attribute this step to the mortification felt by the poet on thi

writers attribute this step to the mortification felt by the poet on this occasion. Others say that he was accused as guilt

t of the Civil war. The hurry of military expeditions did not prevent this extraordinary man from observing closely the mann

h scattered fragments of the others. Diodorus devoted thirty years to this great work. Euripides, a Greek tragedian,

was weakened by excess. He was tormented by constant wakefulness, and this great man, with the resources of the world at his

oo much benumbed to hold the stylus. We have but one complete work of this author, his Natural History, in thirty-seven book

said that if the Latin language were lost, it might be restored from this work alone. Pliny perished in the great eruption

ugur, Pliny was appointed by Trajan governor of Bithynia. It was from this country that he wrote his celebrated letter in fa

his verses, but these are sufficient to prove that his reputation in this respect was well deserved. Simonides brought the

his question on the morrow, he asked for two days. As he continued in this manner, doubling the number of days, the king req

reek writers speak of him as the first who wrote verses for money. In this connection, we have a story which would show that

he knew that it was indeed Castor and Pollux who had acknowledged, in this manner, the homage of his verse. Sophocles .

is to be accounted happy before he dies, was verified in the case of this great poet. If the morning of his life was bright

y unhappy. At length you must make her so foolish that she will marry this disgusting man, and afterwards he must appear to

then she must loathe and hate him, and be very wretched.” It seems by this that Venus was a malignant spiteful goddess, who

ease herself by making human creatures foolish and miserable. Happily this is all a fable, there never was a god that deligh

h which he was prepared to wound Psyche, “I can do nothing to disturb this innocent creature. If it be thy will to grieve he

to learn how he should act, he repaired to a god who dwelt in Egypt, this was Harpocrates, the god of silence. When Cupid e

escended from his throne, and covered Cupid entirely with a veil. All this is an allegory. When Cupid consulted the god of s

but it is cunning, and is often detected and punished, as happened in this case. In the meantime, the father and mother of P

voice was uncommonly sweet. If, thought she, his face should resemble this delightful voice, how great a pleasure would it h

at Psyche was the wife of him who claimed her for his bride. And from this time Psyche was content to receive the unseen bri

a dagger. When you approach the couch where be shall be asleep, take this instrument in your hand; if you should find him t

o be, you will know what to do.” Psyche had the weakness to listen to this foolish and wicked counsel. The very next night a

ned flower. She was struck with admiration as she saw revealed to her this lovely object. She could hardly believe her own e

hted Psyche, with a lamp in her hand, and a dagger at her feet. At this sight, Cupid darted at Psyche a look of the keene

knew me. I go to punish your wicked sisters — you I abandon.” Hearing this , Psyche, overwhelmed with shame and remorse, burs

s in their sacrifices to her. Psyche had heard of all the goodness of this compassionate goddess; and she said, “Perhaps, as

and concluded thus: “Gracious goddess! I perceive in the precincts of this thy sanctuary, heaps of wheat, which the liberal

pleasure a mortal against whom she is so incensed.” When Psyche heard this refusal, she felt as if she should die of despair

wheat, barley, peas, and beans, were all mixed together. At sight of this heap, “I command thee,” said the imperious Venus

e them in different piles. In two days, if thou failest to accomplish this task, thou shalt die!” Having said this, Venus le

if thou failest to accomplish this task, thou shalt die!” Having said this , Venus left Psyche to her impracticable labour. A

e celestial, rosy red of my cheeks is faded. It is thou who hast done this , by pretending to rival the unmatched bloom of my

nsensible. Happily for Psyche, Cupid was hovering near the spot where this indiscretion was committed, and flew to her assis

be as pure and good as the spirits of light. Jupiter was persuaded by this consideration, and not only gave consent to the m

gn will,) that they should be united. Venus was not much pleased with this decision, but she could not dispute the fiat of J

h a cup of nectar with his own hand. “Receive,” said be, fair Psyche, this mark of my favour. When you drink of this, your h

ive,” said be, fair Psyche, this mark of my favour. When you drink of this , your human nature will be exalted to that of the

conversed together concerning the story. Ann. Mother, is any part of this story true? Mother. Only a very small part of it

their religion. Ann. Do the people of Greece and Rome now believe in this false religion? Mother. No; they are become Chri

cients fabled that a river, called the Styx, separated the borders of this world from that of the dead, and that Mercury con

who went into the infernal regions, or abode of the dead. Ann. Does this fable of Psyche teach any thing? Mother. Yes; it

you knew the story. Sir James Edward Smith, an English traveller, saw this whole story painted in a palace in Italy; he says

was a story better exhibited.” Ann. Have you any more stories like this of Psyche for me to read? Mother. Yes, I have ma

flowers. Ceres had a beautiful daughter, whom she loved excessively; this was Proserpine. Ceres often left her daughter wit

r, like Cyane; take it, it will become thy white bosom — but nay, not this for thee; I will give this to Cytheris; her hair

will become thy white bosom — but nay, not this for thee; I will give this to Cytheris; her hair is raven black;” and placin

tia took the heart’s-ease. “Here,” cried Proserpine, is honey-suckle; this shall be thine Cyane. Wear it for my sake.” At th

an you quit her; and us, your friends; and these pleasant groves, and this bright sun, and the sparkling waters.” “Hear me,

versation: Ann and her Mother. Ann. I am not quite satisfied with this story, mother, of Proserpine. I should like to kn

ne be changed to a fountain? Mother. I think the whole story is only this , in truth. Some pretty girls were playing in a me

e playing in a meadow, and a rude man carried off one of them. One of this girl’s companions was so frightened and afflicted

omen, afterward, went yearly to the fountain to celebrate her, and so this marvellous story of the transformation of Cyane c

ad never seen water before, and the veil of Proserpine lay beside it; this was all she could learn of what had happened. Nig

tain bears my name; it flows beneath the bed of the sea, from Elis to this valley.2 I mourn for my guardian goddess and the

my favourite haunts — and Ceres, the goddess of agriculture, has done this .” “Your pleasure, then,” replied the goddess, “wa

daughter, and the transformation of Cyane. No sooner had Ceres heard this , than she instantly harnessed two dragons to her

face the contents of her dish, and transformed him into a lizard. At this sight, Becubo burst into tears, and reached out h

couldn’t recover him. Conversation: Mother and Ann. Ann. Does this story teach any thing? Mother. Yes; it informs y

owl and raven, birds of evil omen, were perched over their heads. All this threatened misfortune to the couple about to be u

to Athens, to see her aged father, and her sister. Tereus replied to this request, “I would indulge you in this matter glad

d her sister. Tereus replied to this request, “I would indulge you in this matter gladly, but you know it is a long and dang

. Poor Philomela, when she left the vessel, did not know any thing of this vile plan, but cheerfully followed Tereus whither

Progne, and you shall be my queen.” Philomela, terrified and angry at this guilty proposal, demanded of Tereus to set her at

ster, and with their help to set her free. It was not difficult to do this . On a certain day, a great number of Thracian wom

d down his thunder-bolts, and Mercury his caduceus. They appeared, in this journey, like common mortals, or rather like poor

and its roof was covered with reeds and straw woven together. Beneath this humble roof lived Baucis and Philemon, an aged an

better habitations, Jupiter and Mercury knocked at the little door of this poor couple, and the good man of the house instan

, threw it and the coleworts into a pot. It took a good while to boil this bacon and cabbage, but the guests in the mean lim

onferred, and there they prayed that good, and not evil, might follow this strange visit. “It becomes us to offer a sacrific

. Jupiter stood beside his ancient host and hostess, as they gazed at this wonderful change of objects. “O virtuous pair,” e

ach other! Have you a wish in your hearts which the gods can grant in this world? In the next, the delights of Elysium await

erve at thine altar, to minister together in thy holy rites; and when this service shall be finished, that in the same hour

nd keeps us alive. Ann. What do you suppose is the fact contained in this fable? Mother. It might be, that where a, virtuo

tingale does. You shall read part of Mr. Keats’s sweet description of this poetic warbler. (Her mother gives her a book, and

rtal bird!    No hungry generations tread thee down; The voice I hear this passing night, was heard    In ancient days, by e

refused, because the elder was not chosen. Mercury did not conform to this custom. When he first entered the palace of Cecro

d she will present you to my sister.” Minerva was near, and overheard this conversation, and she detested this mean proposal

” Minerva was near, and overheard this conversation, and she detested this mean proposal of Aglauria. She knew it displeased

th the bipod of those she had wounded or killed. When Minerva entered this cavern, Envy was seated in the middle of it, feed

holder. Envy, as she advanced toward her, could not bear the sight of this noble form. But she arose, drew her ragged mantle

l a being, though she sometimes employed her to punish the wicked. On this occasion, she laid her commands upon Envy in a fe

to persecute her sister, and will try to become better.” Having said this , Minerva withdrew from the dark cavern, and retur

o her. They looked at each other with pleasure, and Herse blushed. At this moment, a cold, withered hand was laid upon the b

present, and they smiled with complacency upon Mercury and Herse. At this sight, sleep fled, and Aglauria started from her

n her dream. Conversation: Mother and Ann. Ann. Is any part of this story true? Mother. Yes; all stories have some t

great deal more, which they did not know before. Cecrops had learned this in Egypt, where he came from. Ann. Did the Egypt

of the Greeks. When you read in poetry of the “vocal shell,” it means this instrument. Afterward, the shell was cut away, an

piter was right. Jupiter was satisfied, and Juno was much offended at this decision. Juno, who was of a vengeful disposition

self; and, then, that was not so difficult a matter as it would be at this time, in our houses hung with mirrors. The Greeks

t down beside her, and uttered a mild, kind moan. The maidens admired this gentleness, and Europa sprang upon his back, and

ile she ceased, and lay down on the grass to rest. Cadmus judged that this was the place where the gods intended he should e

esign, to frighten or insult them, and that provoked them. Ann. Does this fable teach any thing? Mother. Yes; it teaches c

prevent bad consequences of our own conduct. Ann. Is that all which this fable teaches? Mother. No; it teaches that when

his abode with Jupiter, at Olympus. Juno took upon herself to punish this foolish pride of Ino. Athamas and Ino loved one a

to tempt them to some wicked act, or to deprive them of reason. To do this , Juno descended to Hades, or the realm of Pluto.

Hades, or the realm of Pluto. As was told in the story of Proserpine, this region was divided. Its distinct places were Elys

had offered an insult to Latona, the mother of Apollo and Diana. For this offence he was sentenced, by the judges of the de

us, who had caused his son Pelops to be murdered. As a punishment for this crime, he suffered incessant hunger and thirst, t

g wheel. He had pretended that Juno preferred him to Jupiter, and for this falsehood was sentenced to the eternally revolvin

r to enjoy a few comforts; soon will the hand of death compel them to this dreary world below. But the just judges of the de

ung over her face, replied, “Goddess, you shall be obeyed. Now, leave this forlorn place.” Satisfied with Tisiphone’s ready

ered words were the incantation, or spell. Tisiphone had a mixture of this sort. It was compounded of the froth distilled fr

changed to Palemon. Conversation: Mother and Ann. Ann. How can this fable be explained? Mother. Easily enough. The f

them in order to make them good; and that if the good were unhappy in this world, the gods would make them amends in another

father would offer a large sum to have him restored. In order to get this ransom, they proceeded to take him. Actes, the ma

the stature of a man, and assumed an air of authority. Bacchus, after this transformation, held in his hand a staff, wreathe

to call their fury, inspiration. We cannot, they would say, restrain this feeling which we have. We cannot prevent our desi

h it, shouting, and showing it to her companions. In the midst of all this extravagance, the aged Cadmus came out into the w

be numbered ’mongst my best lov’d sons. No more thy hand shall stroke this beard; no more Embrace thy mother’s father, nor t

son. I remember all your tenderness.’ You would say, gently stroking this long gray beard, ‘My dear grandfather, does any o

Mother and Ann. Mother. Ann, perhaps you can tell me the moral of this story? Ann. It is a sad story, and describes var

s persons commit the worst of crimes. I am glad that men and women at this time do not worship false gods, and that they hav

lass tubes, which make a tremendous noise, are used as trumpets, upon this occasion, and increase the turbulence. Ann. This

res, represented Bacchus in a car drawn by panthers, or leopards. But this , I think, was only meant to show that civilized m

rs of her prison, and thus went to see her. Money buys every thing in this world; so, in this fable, it was called a god: af

nd thus went to see her. Money buys every thing in this world; so, in this fable, it was called a god: afterward, Jupiter ga

ea. My cruel father, the king of Argos, in displeasure against me and this innocent babe, caused us to be thrown into the wa

e land? Who will protect us? What will become of the unhappy Danæ and this outcast boy?” Saying these words, her tears flowe

re not among barbarians. A king more merciful than Acrisius reigns in this island. The friendly Nereides, unseen, guided you

speak a word. Dictys put the babe into her arms, and said, “Aglauria, this unfortunate lady, and this pretty child, were thr

e babe into her arms, and said, “Aglauria, this unfortunate lady, and this pretty child, were thrown upon our shore by the w

or a king: but Polydectes was weak, and old, and ill-natured. He knew this himself. He said to himself. My subjects are tire

nt country. One day Polydectes invited Perseus to a great banquet. On this occasion, it was expected that each of the guests

ch a horse; but he thought of another present, more rare and curious: this was the head of the gorgon Medusa. The gorgons we

ld thus get rid of him for ever. Polydectes, however, was mistaken in this expectation. The gods protected and aided Perseus

speak, but in spite of himself he hesitated, and shuddered “What can this mean?” thought Perseus; “I have concealed the fri

a man, but a rock. An accumulation of earth, says the fable, grew to this rock, extended its base, and exalted its summit,

arved, and a great sea monster came up and devoured many. Cepheus, in this calamity, resorted to the oracle of Jupiter Ammon

will afford me help to deliver you: but tell me how came you to be in this sad condition? Andromeda then related how she was

n him as the reward of his achievement. Cepheus joyfully consented to this proposal, and Perseus went back to Andromeda. Per

ed the hand of Andromeda. The young girl and her parents consented to this request, and preparations were made for the weddi

d not make good verses, unless one of the Muses would assist them. At this time, when Minerva went to see them, they were at

r hand, a helmet on her head, and her terrible shield on one arm; but this day, at Mount Helicon, she put off her warlike at

marked Minerva; “conceit and presumption ought to be mortified.” “Has this spring any peculiar qualities?” she then asked. “

Python, and she employed him to torment Latona. Wherever Latona went, this frightful monster followed her. Neptune took pity

als of the island of Delos. When he had become sufficiently expert at this exercise, he resolved to kill the Python, for its

ollo killed the Python. Mother. A great many circumstances belong to this story: many associations. Ann. What do you mean

ng of things together is the association of ideas. Ann. But how does this relate to Apollo? Mother. It was necessary for m

e priestess was called the Pythia. They said that the tripod on which this priestess sat was covered with the skin of the Py

antique? Mother. Ancient, or in fashion a long time ago. When we say this gem or statue is from the antique, we commonly me

laurels, to show that their genius was known and admired; so when, at this time, we speak of a poet’s laurels, we mean his f

ess of Juno, and served in her temple at Argos. Jupiter once observed this beautiful nymph, as she was returning from a visi

ness, which suddenly covered her at noonday. Overcome with fright, at this strange appearance, Io uttered piercing shrieks,

her, “I am come to offer thee favour and protection. I have commanded this cloud to envelop thy path, and I can dispel it.”

d thus stopped, she listened with trembling to her divine admirer. At this moment, Juno, looking down from high heaven, saw

ight gloom, and she hastened to the thunderer to inquire the cause of this obscuration. Jupiter was absent from Olympus, and

bscuration. Jupiter was absent from Olympus, and when Juno discovered this , she instantly suspected that he was the cause of

white heifer was reclining beneath a shady tree. As soon as Juno saw this beautiful animal, she admired her pearly horns an

begging of him to give her to her. Jupiter had ho excuse for denying this request, and was forced to give Io to his queen.

of Jupiter, so she resolved to take good care of her. In order to do this , she gave her in charge to Argus, a person renown

ds these words, “I am Io, thy daughter; Jupiter has transformed me to this shape.” Inachus threw his arms around the neck of

arms around the neck of the heifer, and wept over her, but Argus saw this tender interview, and instantly drove away Io to

e youthful Syrinx, he only held a bundle of reeds. Pan was grieved at this metamorphosis, but he converted the reeds to a fl

he reeds to a flute of seven pipes, which he called Syrinx, “and like this ,” concluded Mercury, “which I hold in my hand, it

r, and she drove her from place to place by a most cruel contrivance; this was the incessant buzzing and stinging of a large

mother, and complained of Epaphus. “My dear son,” answered Clymene to this complaint, “this young prince has no more gloriou

ained of Epaphus. “My dear son,” answered Clymene to this complaint, “ this young prince has no more glorious ancestors than

am grieved that thou shouldst permit thyself to be thus disturbed by this young man’s suspicions of thy mother’s veracity;

, I will most assuredly grant thee.” Phæton eagerly took advantage of this promise, and asked for one day to guide the chari

oath, my father,” replied the rash youth; “instruct me how to perform this journey, and thou shalt see me return in gladness

ven Neptune in vain essayed to appear on the surface of the ocean. In this dreadful extremity, Terra (earth) prayed to Jupit

eeding bitterness. That the afflicted sisters might always abide near this favourite spot, Jupiter changed them to poplars.

to weep over his grave, and Jupiter metamorphosed him into a swan. In this form Cygnus entered the river, and was constantly

the Hours, and taken from the original of Guido, are not very rare in this country. Guido’s painting is the splendid embelli

w away their laurels, and abandon the altar of Latona. Being vexed at this disrespect, Latona repaired to Mount Cynthus, an

rtentous blackness over the ancient palace of Cadmus; and from behind this murky curtain, they discharged the winged shafts

ged the winged shafts of death upon the devoted family of Niobe. When this fatal arrest fell upon them, the sons of Amphion

rning, they fell, struck by the fatal arrows. Scarcely had tidings of this misfortune reached their mother, when the wretche

ng might be spared; but her supplications were vain; the last-born of this fair train expired in her embrace. Amphion, drive

nd their mother, left alone of all, sat the mute image of despair. In this state, she was hardened to stone, and transported

and transported by a whirlwind to Lydia. ——— The explanation given of this fable is that the arrows of Apollo were some sudd

cquainted with the language of the people with whom I was to transact this business, I engaged a native of the country to be

he presiding deity of the place. “‘Young man,’ replied my companion, ‘ this altar is dedicated to Latona. You know that when

llo and Diana; but the unrelenting Juno hound means to drive her from this place of refuge; and Latona, taking the young Apo

pressed with heat, and parched with thirst, Latona with joy perceived this lake, then pure and transparent, and hastening to

; is there no other water in the world that you must come to drink of this lake? “‘Can any man be so unreasonable and cruel

k of this lake? “‘Can any man be so unreasonable and cruel as to deny this refreshment to a weary and thirsty wanderer?’ sai

wretches! behold these innocent children; they have not tasted water this day!’ “‘The countrymen only laughed at this expos

hey have not tasted water this day!’ “‘The countrymen only laughed at this expostulation, and to make the water unfit to dri

ona, justly provoked at their insolence, exclaimed, ‘Henceforward, be this lake thy habitation!’ Scarcely had she pronounced

e pronounced these words, when they were all changed to frogs; and to this day’, continued my companion, ‘they jump, and spl

unningham.— Family Library. 10. See Grecian History by the author of this work. 11. The Po.

wo-thirds of it are new matter, or have been rewritten. The causes of this change (of which I think an explanation is due) a

te the intellect, but which I sometimes fear is rather on the wane in this country. Its size and necessary price (the presen

hic names instead of the Latin us and um. There is no good reason for this last usage, and I think Greek names should be so

ey might be at once transferred to the original Greek characters. For this purpose the long e and o should be marked as they

are I think very few considering the bulk and nature of the work. In this praise however I claim no share ; it all belongs

be greater than that of supposing that the public have any rights in this matter unless it be the right of the stronger, ac

ngs and interests are not to stand in the way of the public good. But this principle does not apply in any way to literature

to the plates ; and should mythology ever become popular by means of this work, they surely are entitled to share in the pr

the course of study, since the publication of the present Edition of this work : I have printed them separately, with the i

ems to have been what the Capitoline temple was to the patricians. In this latter was worshiped a Triad, — Minerva, Jovis, J

e blamed, the poet himself having set them the example. To us however this appears to be an error, though as we see a very a

actors in its legends, which differ from ordinary tales and fables in this circumstance, and in that of their having been at

he mind is expanded by culture, the more powerful is the operation of this law ; and while the philosopher ascribes all effe

forth and shed their foliage beneath the care of unseen deities5. In this manner all the parts of external nature would hav

god who had sent the pestilence on the prayer of his priest9. How far this theory is well founded, and whether it will apply

of her chamber, or met her in the wood or at the fountain. Legends of this kind are to be placed among the latest. Indeed we

kind are to be placed among the latest. Indeed we very much doubt if this be a real original source of mythes10, and we pla

l present them in abundance. We cannot however refrain from giving in this place the following instance, as it combines the

d there taking fire, annoyed him beyond measure. To free himself from this inconvenience, the worsted fiend plunged into the

sage through which the waters flowed off and left the plain dry13. To this head may be referred the practice of the Greeks t

record numerous instances14. Even in the Mohammedan East examples of this procedure (which was probably learned from the Gr

ction. The Fasti of Ovid will present instances of the application of this principle, and in the following pages we shall ha

s unknown or had been lost, were usually explained by some legend. Of this practice also we shall meet with instances as we

ng stones behind them20. There was a place at Rome called Argiletum : this word, which evidently signifies a place abounding

. Genii) in half a day 23. But, as the writer from whom we have taken this legend justly observes, Neem-rôz is also mid-day 

r-landing-place, such being the meaning of the old word hithe. But as this term has gone out of use, the honest fishermen th

fter landing in Pevensey-bay, was advancing to Hastings, on coming to this place he took a bull’s hide and cut it into thong

ould terminate. These instances may suffice to show the generality of this principle. 8. Finally, metaphorical language unde

-heart (Cœur de Lion), on account of his valour and intrepidity ; and this title gave occasion to a legend, alluded to by Sh

shall notice when treating of the progress of Grecian mythology ; in this place we will enumerate those which have been mos

ons of these persons poetically embellished. The chief maintainers of this hypothesis are Bochart33 and Bryant34, who see in

her, Clavier, Raoul-Rochette, and others have of late years supported this theory, and it has been maintained by Böttiger37

calculated to impose on the ignorant and the unwary44. It is against this system that we are most anxious to warn and guard

bt of the original identity of the systems48. It is to the neglect of this rule that we owe so much of the absurdity to be f

e cycle50. Great caution however should be used in the application of this rule, or it may lead us into error and absurdity

r even greater caution is required in the application of etymology to this subject51. If applied judiciously it will at time

ll only serve to damp ardour and check inquiry. The rule should be, —  this mythe most probably has a meaning, but it is poss

quent part of our work we shall bring forward some objections against this hypothesis54. It is certainly not improbable that

was Pieria, at the northern foot of Mount Olympos. He has been led to this supposition by Heyne's remark, that Homer always

y observing that the Homeric gods are the Olympian, and no others. In this however we can only see that, as we shall present

s reigning at one time. The ancients appear to me to have gotten over this difficulty by saying, that those gods had indeed

deed cohabited with Zeus, but they had not been his lawful wives. And this , if I mistake not, is the true origin of the tale

according to different legends, spouses of Zeus.» With these views of this most ingenious writer we agree, as far as relates

t of all. Anaxagoras is said to have been the first who openly taught this truth ; and he was in consequence charged with at

by the aid of fiction and forgery so as to suit their purposes. About this time, also, the system of theocrasy (θεοκραία), o

that the wine-god Dionysos was made one with the sun-god Helios, and this last again, as some think, with the archer-god Ph

hœbos Apollo. As we proceed we shall have frequent occasion to notice this principle. While in the schools of the philosophe

rratives ; several occupied themselves in the explication of them. At this time what is named Pragmatism, or the effort to r

he mythes to history, began greatly to prevail66. It is probable that this took its rise from the Egyptian priests, who, as

e shall here stop to give a brief account of it70. Euhemerus said, in this work, that having had occasion to make a voyage i

to three islands, one of which was named Panchaia. The inhabitants of this happy isle were distinguished for their piety, an

, and trees hanging with delicious fruits, everywhere met the view in this paradise. The inhabitants of the island were divi

the sacred characters of the Egyptian priests. Zeus had, according to this monument, been the most potent of monarchs : the

ose kings feared and obeyed him. The object of Euhemerus in inventing this Utopia, which by the way many navigators sought a

brated, chose the Western coast of Africa for the same purpose77. For this they seemed to have Homeric authority ; as the po

rigin of the gods78. According to these writers the coast of Ocean on this side, fertile as Panchaia itself, was inhabited b

re of the Gods’ shows in an agreeable manner the ideas entertained on this subject by the most accomplished Romans of his ti

st narratives and precepts of the Hebrew Scriptures. Unfortunately in this process many of the mythes and practices of Heath

es of the heroines or distinguished women of the mythic ages ; but of this also only a few fragments have been preserved. Th

with the poems named the Melampodia and Ægimios, likewise ascribed to this ancient bard. Homer and Hesiod were succeeded by

continued to be read during some centuries of the Christian æra83. Of this , however, the Homeric portion alone has come down

s and his brother84. We are now arrived at the Alexandrian period. In this the mythes were treated in two different ways. Ly

k originals can,with few exceptions, be pointed out85. It was also in this period that Hyginus wrote the mythological work w

us on Homer. The notes of Servius on Virgil are also very valuable in this respect, as likewise is the Violet-bed86 of the e

equal portions by the flat disk of the Earth91. The external shell of this globe is called by the poets brazen 92 and iron,9

ably regarded as the centre of the Earth, but the poets are silent on this point. They are equally so as to the exact centra

l the country between the Phasis and the Nile, the latter all between this river and the western ocean99. In the Sea the Gre

oast of Lesser Asia. They do not seem to have navigated the Euxine at this time, though they were doubtless not ignorant of

eased, the Æthiopians or sun-burnt men were placed in the south ; but this is contrary to the views of Homer, who109 assigns

iterranean. Their imagination meantime peopled the western portion of this seawith giants, monsters, and enchantresses ; whi

ated, Yawning received them whole and on them closed. The bottom of this place of torment was of both liquid and solid fir

creative genius of the Greeks seems particularly to have delighted in this species of fiction. They loved to represent the o

, the gloomy Tartaros, and Love. Chaos produced Erebos and Night, and this last bore to Erebos Day and Æther. Earth now prod

tributed honours and dominion among the associates of his victory. In this theogony order and philosophical consequence are

itting of the productive powers of the Titans. Homer knows nothing of this war ; he merely says that Zeus placed Kronos bene

the dominions of their father among them by lot159. The Titan-war, as this critic thinks, had its origin and example in thos

ereigns, and the mutilation of Uranos, aided in making the mythe take this form. The question how Zeus came to the throne wa

which assigned the place of Uranos and Gæa to Ophiôn and Eurynome. As this last is said to be an Oceanis, and the former nam

and Strife169. It is not difficult to discern the reasons for giving this progeny to Night. It is a principle of all cosmog

t is not quite clear whether the poet places the dwelling of Night on this side of or beyond Ocean172. In Homer Sleep says t

at sunset ; and Statius181 makes Sleep her charioteer. As the name of this deity is common to most of the languages which ar

neath his stream, as it would appear187. In the ‘Prometheus Bound’ of this poet Oceanos comes borne through the air on a gri

dge of the beautiful fiction of the solar cup or basin. The origin of this seems to lie in the simple fact that men, seeing

ns of his wing-footed steeds. He does not, however, tell the site of this brilliant spot ; but as the Sun sets out from it

these passages it may seem to follow, that the ideas of the poets on this subject were very vague and fleeting. Perhaps the

in each flock and herd : they neither bred nor died. At Tænaron also this god had a flock of ‘long-wooled’ sheep219. He had

sacred sheep at Apollonia in Epeiros221. The Sun was not singular in this circumstance of possessing sacred cattle, but the

ight ?) bore to Helios a son named Phaëthôn (Gleaming). The claims of this youth to a celestial origin being disputed by Epa

urning, and at length was changed into a swan (κύκνος)230. The age of this story is uncertain231, but it has all the appeara

exile from heaven on account of the fate of his son Asclepios. But as this did not accord with the Hellenic conception of ei

the Sun happening to be absent got no share. On his reminding Zeus of this , the god was about to make a new allotment, but H

off Tithonos in her golden four-horsed chariot. In another passage of this poet270 we meet the ‘one-horsed’ Eôs, whether rid

horse Pegasos for her steed, and the scholiasts inform us that, when this horse had thrown Bellerophôn down to earth, Eôs a

the sun283. Ϗοȋος καὶ Фοίβη . Cœus et Phœbe. The offspring of this pair of Titans were ‘sable-vested’ Leto (Darkness

rror, if it should be such. Έκάτη. Hecate. In the Theogony291 this goddess is the daughter of Perses and Asteria. Ba

ings, sometimes nymphs, or other companions of the original deity. In this manner, supposing Artemis to have been an origina

whom the original conception was totally different. In consequence of this confusion Hecate became the patroness of magic an

uld then come and eat, saying Hecate had eaten them304. The reason of this offering is said to have been that she might prev

she might prevent the souls of the dead from appearing305. A name of this goddess was Brimo306. This seems to have been chi

Eucrates308, gives a most terrific description of her appearance. In this character she was also sometimes called Empusa309

eogony310 all the Titans (Oceanos, it would appear, excepted) were on this occasion shut up in Tartaros. Homer only names Kr

‘deep-eddying’ ocean ; and Pindar315 gives a luxuriant description of this blissful abode, where the departed heroes of Gree

d the ‘variety-bestowing’ Erinnyes319. The only adventure recorded of this god is his amour with the Ocean-nymph Philyra : d

nymph Lyreloving324. It is highly probable that the whole history of this god was originally merely a philosophical mythe.

he heaven, was poetically named Kroniôn, that is the Son of Time, and this led to the giving a separate and distinct existen

Time, and this led to the giving a separate and distinct existence to this deity. Kronos was in after times confounded with

thaginians offered their children in sacrifice. The slight analogy of this practice with the legend of Kronos devouring his

ing the same with the Saturnus of the Latins327. The fabled flight of this last from Olympos to Hesperia, and his there esta

enaces or treats them with rigour384. In the Odyssey the character of this god is, agreeably to the more moral tone of that

Crete the scene of the birth of the monarch of Olympos. According to this tradition Rhea, when about to be delivered of Zeu

terwards named Delos396. Mortal women also bore a numerous progeny to this amorous monarch of the gods, and every species of

to speak of the heroes who sprang from them. The love of Zeus (and in this there lies a moral) was not always a source of ha

sume the human form and go among mankind to mark their conduct399. To this notion — which carries our minds back to those ha

to the service of their deities. There was generally some reason for this , founded on physical or moral grounds, or on both

etimes borne by Apollo407 and by Athena408. The most famous temple of this god was at Olympia in Elis, where every fourth ye

the thunder. The eagle is standing beside the throne. The epithets of this god in Homer are410, 1. Ægis-holding ; 2. Cloud-c

simple process will lead us to the true signification of the name of this deity. Its Æolic form is Δεὑς, which is almost th

lnerable Cycnos, who was slain by Achilles, was also the offspring of this deity425: so also were Theseus, Eumolpos, and oth

e gave him to devour428. The origin of the horse was also ascribed to this god. According to a Thessalian legend, he smote a

race, he requires him to clear himself by an oath to Poseidôn435. All this indicates a close connexion between the sea-god a

from the coast of Africa ? We may therefore, we think, safely dismiss this hypothesis, and look for an explanation of the ph

nnected with the water441, we may hesitate to give our full assent to this theory. It is rather curious to observe the manne

d Delos and Delphi with Apollo for Calauria and Tænaron450. Mythes of this kind merely indicate a change or a combination of

pecting him (his amour with Demeter, the earth, for instance,) are on this supposition easy of explanation. The simple Doric

t visited Spain, the country most abundant in gold. The adventures of this god were few, for the gloomy nature of himself an

lies’ (as they have well been termed481 ) of the Egyptian priests on this subject, one is at a loss which most to admire at

o comes to fetch away the heroine, Orcus, the Latin name of Pluto. In this drama we meet the first mention of a very remarka

epresented as coming to cut off a lock of the hair of Alcestis494. Of this rite, however, no other mention is, we believe, t

HERA : — ARES, HEPHÆSTOS, HEBE. Ἥρη, Ἥρα. Juno. In Homer this goddess is one of the children of Kronos and Rhea

er son Hephæstos would aid her, he flung him down from Olympos506. In this poem the goddess appears dwelling in peace and ha

Olympian deities more decidedly Grecian in feeling and character than this goddess. The chief seats of the worship of Hera w

he Olympian queen. According to the legend the goddess herself formed this last bird from the many-eyed Argos, whom she had

as keeper over the transformed Io. Moschus509 (in whom we first meet this legend), when describing the basket which Europa

urite bird ; and Nonnus511 asserts that Argos himself was turned into this bird. The peacock (ταὼς), we must observe, was un

hyacinth, both thick and soft, Which raised them from the ground. On this they lay, And o’cr them spread a golden cloud and

the legend said, renewed each year her virginity516. In the temple of this goddess near Mycenæ (in which stood her statue, t

he real cause of these names will however appear from a comparison of this legend with the one just given, and with those wh

akes were set before it, and it was brought back to the temple524. In this ceremony also may be discerned a reference to the

tity of the goddess, the willow being regarded as a great promoter of this virtue525; she is bound to it probably to prevent

r it every year528. Like most of the usages and ceremonies of Greece, this Samian custom was pragmatised529. The temple, it

nces, and the pretended bride was placed on a car drawn by kine. When this reached the ears of Hera she could not contain he

lain the origin of a national festival of Bœotia named the Dædala. Of this there were two kinds, the Small, celebrated every

it. It is probable that the other cities of Bœotia did the same ; and this was called the Little Dædala. When the time of th

was visible to a great distance531. From the very confused account of this festival which has been transmitted to us, it is

there with Leto. The nurse then went away, and Hera in consequence of this associated Leto with herself in her temple and al

those who view in Zeus the heaven, and in Hera the earth, and regard this holy marriage so continually renewed, and of whic

cient epithet of the goddess, Ox-eyed or Cow-eyed (βοῶπις), refers to this connection between her and that animal539. Hera w

d drives him from the battle547 ; and in the conflict of the gods548, this goddess herself strikes him to the earth with a s

me manner as Apollo and Artemis559. The best known of the children of this god by mortal women are Ascalaphos and Ialmenos56

eidôn before a court of justice for the murder. The trial was held on this hill, the twelve gods sat as judges, and Ares was

chariot are carried round the earth every night was also the work of this god575. The only instances we meet of Hephæstos’

fers the birth of Erichthonios, one of the mythic kings of Attica, to this circumstance581. The favourite haunt of Hephæstos

s which embellish life and promote civilization585. The philosophy of this view of the two deities is correct and elegant. T

ed ;3. Gold-tressed ;4. Much-honoured. With respect to the origin of this goddess and her name, the most simple hypothesis,

concealment or darkness. The parents assigned to her correspond with this hypothesis ; for light, which is made to spring f

t ‘sable-vested607‘ and the mildness of character usually ascribed to this goddess608, also accord with Night ; and if it sh

hildren of Leto were Sun and Moon, there can hardly remain a doubt of this being her true nature. Φοȋβος Ἀπόλλων. Apollo.

save Hera and Eileithyia, (whom the art of Hera kept in ignorance of this great event,) were assembled in the isle. Moved w

s sentiments and actions. The purity of his character appears also in this , that no amours with either goddesses or mortals

declared that it should be ever afterwards his favourite tree623. Of this legend we need only observe, that it is one of th

ssandra, daughter of Priamos king of Troy, also attracted the love of this god : the price she set on her favours was the gi

ording to the more dignified and probable view of the mythe, pastured this prince’s flocks and herds on the verdant banks of

is servitude was expired he was permitted to return to Olympos637. In this mythic tale of Apollo serving Admetos, Müller see

nnected with the lower-world641. It cannot be said positively whether this mythe (which is apparently a temple-legend of Del

his most zealous votaries. As the Homeric poems prove the worship of this deity to have been common to the Achæan race, and

t of Asia, and also conveyed to Delos and Delphi. We cannot assent to this theory. Apollo seems to have been one of the orig

o fly also to the Hyperboreans660. The Delphians, when they perceived this , arranged a Pæan and song, and setting choirs of

hue that the swans were assigned to the pure god Phœbos-Apollo ; and this connection with the god of music gave origin to t

eemed, of the melody of these birds661. The wolf was also assigned to this god, on account of his bright colour, as some thi

patron of the hawk and raven. The bay-tree was the plant dedicated to this deity. Apollo was represented by the artists in t

idere shows at the same time the conception which the ancients had of this benign deity, and the high degree of perfection t

llo as the sun-god, or as a moral being of great purity, will be that this last is the real root of these names, and that, a

aced before the doors of the houses, were the images of the god under this name. This practice was peculiar to the Dorians66

m ϕάω, to shine ; of which the advocates for the original identity of this deity with Helios see at once the appropriateness

legend of Alpheios and Arethusa offers another remarkable instance of this procedure. Arethusa, it is said, was an Arcadian

Syracuse, still followed by the amorous stream680. The explanation of this mythe is as follows681. Artemis was worshiped in

ng no chance of success in a lawful way he resolved to force her. For this purpose he came to Letrini, where she and her nym

a fountain, and Alpheios became a river691. In proof of the truth of this fable, it was asserted that a cup (ϕιάλη) which f

s no account of the unusual title Lycæa709. Another ambiguous name of this goddess was that of Tauropolos710. The chief titl

god of prophecy, music and archery, and Artemis as his counterpart in this last office. Voss713 therefore (with whom agree W

nd character. We have more than once hinted our inclination to regard this last as the more correct hypothesis. We will now

luminaries (Mithras and Mitra in the Persian system)723. We also meet this view in Plato724 and Euripides725 ; and in the Al

garded as the god of music, though it is more likely that Apollo owes this character to the employment of the lyre in his wo

ppers, are reasons for viewing him as a god of nature730. Against all this it is alleged that these identifications were mer

that Aphrodite was the daughter of Kronos742. The husband assigned to this charming goddess is usually the lame artist Hephæ

d with love and desire. Anchises happened to be alone in the cotes at this time, and was amusing his leisure by playing on t

eautiful son of Myrrha748. The rose also derived its present hue from this fatal event ; for as the distracted goddess ran b

r accounts, however, say that the goddess changed Adonis himself into this fragrant flower750. The tale of Adonis is evident

s, of which so much use was made in amatory magic, was also sacred to this goddess758 ; as was likewise the swallow, the her

os, Côs, Corinth, Athens, Sparta, etc. In the more ancient temples of this goddess in Cyprus she was represented under the f

is none of the Olympians of whom the foreign origin is so probable as this goddess. She is generally regarded as being the s

icians. There can, we think, be little doubt of the identification of this last with the Grecian Aphrodite, for the tale of

n Aphrodite, for the tale of Adonis sufficiently proves it ; and that this took place at a very early period, the name Cypri

ancient of her fanes in Greece. Her antique wooden statue (ξόανον) in this temple was armed, as it also was at Sparta and Co

in this temple was armed, as it also was at Sparta and Corinth763. In this last city she was also styled Urania764, and her

equally apparent. It may be perhaps that in the hymn ascribed to Olên this goddess was identified with Aphrodite Archaia, to

Erôs also had altars at Athens and elsewhere. The poetic epithets of this deity were775, 1. Gold-haired ; 2. Gold-winged ;

his wings enlarge, and his person and strength greatly increase. But this was only when Anterôs was near ; for if he was at

Erôs found himself shrink to his original dimensions. The meaning of this fable is so apparent that it needs not explicatio

d been previously disposed to regard him as an impostor, convinced by this wonder, henceforth received his words as those of

it a stately palace of most splendid structure. She ventures to enter this palace, goes over it lost in admiration at its ma

parents for the loss of Psyche, whose invisible spouse informs her of this event, and warns her of the danger likely to aris

ent Psyche falls to the ground in a deep slumber from its effects. In this state she is found by Cupid, who had escaped by t

ion of its having been originally a philosophic allegory. Ere we quit this subject we must observe, that a Greek name for th

ve, that a Greek name for the moth was Psyche (ψυχὴ). The fondness of this insect for approaching at night the flame of the

erseus, and other heroes were, as we shall see, favoured and aided by this goddess. As the patroness of arts and industry in

den Fleece, Athena gave him a cloak wrought by herself796. She taught this art to mortal females, who had won her affection7

he forehead with the shuttle. The high-spirited maid unable to endure this affront hung herself, and the goddess relenting c

η)801. The invention of the flute or pipe (αὐλὸς) is also ascribed to this goddess. When Perseus ; says Pindar802, had slain

, &c. We are now to inquire into the signification of the name of this goddess and her original nature. The simplest and

s forms a parallel to the ‘Eleusinian Maid’ (Κόρα), Persephone805. As this is her constant title in Homer, it is manifest th

e was named Ophthalmitis or Eyed, and at Argos Sharp-sighted. 818. If this theory be correct, the best explanation of the pe

the three phases of the moon. There are two other interpretations of this name which have had more general currency. The on

Head in some of the obscurer dialects of Greece819. But accounts like this are very suspicious, and the later Greeks would h

Homer, or probably till after the colony had been settled at Cyrene, this theory seems to have little in its favour. Müller

here are some mythes which can be explained with so much more ease on this last hypothesis, that we think it not improbable

ῆς , Ἐρμάων. Mercurius. Hermeias (as Homer and Hesiod always name this god827,) is in one place of the Ilias called the

yssey Hermeias takes the place of Iris, who does not appear at all in this poem, and becomes the messenger of Zeus. He still

f the Homerids thus sang the story of the birth and first exploits of this sly deity. Hermes was born of the mountain-nymph

s what reasons he had for suspecting the baby of being the thief. All this is, to the great amusement of the Celestials, man

ts an oath from Hermes that he will never steal his lyre or bow ; and this being complied with, he presents him with ‘a gold

his oxen, which pastured along with those of Admetos. Hermes, who in this version of the legend is not a babe, thought the

o give information to any one respecting them. Hermes having arranged this matter drove on, and concealed his stolen kine in

heat never leaves.’ The following prank is also laid to the charge of this sly deity. Watching one day his mother and her si

aos844. The celebrated Sicilian shepherd Daphnis was the offspring of this god and one of the nymphs845. One day Hermes behe

egarded as presiding more particularly over flocks and herds857. From this last view some of his Hellenic attributes may be

protect wayfarers860, and thence to be a protector in general861. For this cause, among others, it may have been that godsen

have been in some points of view identified with Hades. In Pindar864 this latter deity himself performs the office generall

at of conducting the departed to Erebos. Possibly it may have been on this account that Solôn directed the Athenians to swea

nsider the well-known epithet Argeiphontes, or Argos-slayer, given to this god. The general opinion derives it from the lege

doubted if that adventure was known to Homer, who calls the deity by this name in passages the genuineness of which cannot

goatherd, and kills Argos with the harpe, a rural implement. We offer this hypothetis, however, only as a conjecture, perhap

eridian hymn in her honour contains perhaps the earliest narrative of this event, which, though apparently unknown to Homer,

ee and other songs. Such is in all probability the oldest account of this celebrated event. In progress of time it underwen

in the garden of Hades and put seven of the seeds into her mouth. In this , as in other legends, the fancy of poets and vani

he ancient tale. There are, as we have already observed, no traces of this legend in Homer. Demeter is only incidentally men

the mortal lover with his thunder. Hesiod895 makes Crete the scene of this event, and adds that Plutos (Wealth) was their of

he remitted her anger, and ceased from mourning. She was worshiped at this cave under the name of Black (Mé-λαινα), and her

ry aptly be represented by the steed Flowing (ῥείων or ῥέων)903 ; and this view of nature was peculiarly appropriate in Arca

as agriculture was regarded as the source of civil regulations. Under this title she was honoured in a festival named Thes-m

n similar cases, the question is, what was the original conception of this goddess ? Was she simply regarded as the queen of

orresponding well with Aïdes and Erebos913. We have ventured to offer this conjecture concerning the origin of the name Pers

in their worship of the gods, and the evidence offered in support of this supposition is extremely feeble. But the singing

nferior to pure Christianity was taught in them. But these hopes, and this tranquillity of mind and favour of Heaven, are ea

ved that nothing there could be without some mysterious meaning. What this might be, he inquired of the officiating minister

against the Eleusinian mysteries by some Fathers of the Church, that this arose entirely from their confounding them with t

ller), and named them after seven rivers953. They probably figured in this comedy as the presidents of the fish-market. If,

onnected music with the water in their ancient religious system ; and this notion still remains part of the popular creed in

ters current among the people in Germany and Scandinavia954. In fact, this , like almost every other article of popular belie

n was sung in her honour ascribed to the ancient Lycian poet Olên. In this she was said to be the mother of Love992. Eileith

a person, almost exactly as we use the word Fate. But in the Odyssey this word is used as a common substantive, followed by

f becomes at times grim, as it were, and displeased with mankind, and this is Demeter-Erinnys. In the Arcadian legends of th

with mankind, and this is Demeter-Erinnys. In the Arcadian legends of this goddess, and in the concluding choruses of the Eu

ding choruses of the Eumenides of Æschylus, may be discerned ideas of this nature1029. The epithet given to them by Empedocl

iguratively styled the offspring of Zeus and Nemesis1057. The name of this goddess comes most simply from νέμω, to distribut

) in her arms, whether as mother or nurse was uncertain. The image of this goddess made by Bupalos for the Smyrnæans had a h

the child of golden Hope’1075 ; and the Athenians erected an altar to this personification1076, as they also did to Shame an

ance, to illustrate the changes which it is probable the mythology of this god gradually underwent after the time of Homer.

the passages in Homer in which there is any mention of or allusion to this god have been suspected by the ancient critics, e

ected by Aristarchus and several of the best critics of antiquity. In this the god says that ‘Semele bore him Dionysos, a jo

rcumstance of the o in the second syllable of his name being short in this place satisfied the grammarian Herodian, and ough

y any one, that the line in question is spurious. In the last book of this poem1087 Thetis is said to have brought an urn (ἀ

stivals have a resemblance to any of the old ones1096, the worship of this new god was adopted by the Grecian colonists, and

so widely different from the raving orgies and wild licentiousness of this Dionysiac religion, that it is quite evident the

e attention than has hitherto been bestowed on it1116. The worship of this god prevailed in almost all parts of Greece. Men

he vine1122. Water and heat being the great causes of growth, we find this deity closely connected with both these elements.

he god’s own epithet, Μηρογϵνὴς, usually rendered Thigh-born, lies in this word. It is not impossible that the real root of

t the real root of his mother’s name may be ϭέλɑς. 1129. In favour of this god’s presiding over cattle is alleged the well-k

despair of salvation are wont to produce. The entrance and traces of this new age of Greece we are prevented from clearly d

are regarded (and we think justly) as a portion of the Pelasgic race, this need not surprise us ; but the poet is equally si

em to have been the practice of the Aœdi to attend to distinctions of this kind ; for Odysseus, we may observe, in all his w

gly erected to her at Pessinos by king Midas1139. It is apparent from this account that Cybele, Marsyas, and Attis were all

nduced by the influence of the moon. Nothing can be clearer than that this goddess was originally distinct from the Artemis

the voyage of Menelaos, his adventures there, etc. are fictions. From this point of view many difficulties are removed, and

f the religion and civilization of Greece from the land of Nile. From this digression we return to the gods of Greece.

der the Acropolis, and offered him annual sacrifices1170. Long before this time the Grecian and Egyptian systems of religion

(ὓλη) by a lucky ambiguity signified either wood or primitive matter, this was another ground for exalting him. It is amusin

d how all the attributes of the Arcadian god were made to accord with this notion. “Pan,” says Servius1173, “is a rustic god

ously roses with sixty petals, and of extraordinary fragrance1203. To this garden Silenos was in the habit of repairing ; an

invaded the land of the Hyperboreans. According to another version of this legend1209, as Dionysos was in Lydia on his retur

In the Fairy Mythology1230, a work, for which, as our first effort in this department of literature, and which recalls the m

Nymphs shall rear, the mountain-haunting Nymphs, Deep-bosomed, who on this mountain great And holy dwell, who neither goddes

the Nymph Gave ever after a lot profitless. “The scholiast gives on this passage the following tale from Charôn of Lampsac

y became trees where they stood, at the temple of the nymphs ; and to this day, says Nicander, a voice as of lamentation is

able young women, for the idea of youth was always included. It is in this last sense that the goddesses of whom we treat we

Tritôn among the curiosities of the Romans, but it is not so large as this of the Tanagrians. The form of the Tritons is thi

is not so large as this of the Tanagrians. The form of the Tritons is this  : — the hair of their head resembles the parsley

τεύς. Proteus. In the fourth book of the Odyssey Homer introduces this sea-god. He styles him, like Nereus and Phorcys,

iot drawn by the biped sea-horses. Homer does not name the parents of this marine deity, and there is no mention of him in t

ntom in her stead, and then restored her to Menelaos1263. The name of this deity, signifying First (πρὸ, πρῶτος), was too in

aven, and they had charge of the trees that bore the golden fruit. In this task they were aided by a serpent named Ladôn1283

nifications, and had been introduced into the mythe of Perseus. As in this mythe Medusa (Mistress) — whose name is of a natu

will assign them that gloomy region ; most certainly they are not on this side of Ocean. Hither, however, they were all rem

he offspring of Zephyros and Iris1322, and one of the Seasons bore to this wind-god a son named Carpos (Fruit) 1323. The Sou

to Alcinoös, are parts of one continuous preconceived narrative. Into this interesting subject we are not required at presen

, there was a place named Temesa, or rather Tempsa1327. The people of this place are said to speak a language different from

this place are said to speak a language different from Greek1328, and this circumstance also would accord well with Italy. B

ns, who dwelt in Italy and Sicily, are spoken of in the Odyssey1331 ; this people however are also said to have inhabited Ep

lace what isles he pleased, and people them as his fancy prompted. On this principle we now will trace the wanderings of Ody

given some of their own food, the Lotus-plant, to eat. The effect of this plant was such, that those who tasted of it lost

rought forth the huge Typhôn to contend with the gods. The stature of this monster reached the sky, fire flashed from his ey

For near the paths are of the day and night. The ancients explained this by the custom of pasturing the oxen at night, on

: but, as Völcker justly observes, there was nothing so remarkable in this practice as to induce the poet to place it among

west coast of Italy1360 as the abode of the Læstrygonians ; acting in this consistently : for when the floating island of Æo

are ‘the house and dance-place of Eôs, and the rising of the Sun.’ By this he is usually understood to mean that Ææa, in opp

idences, or did the tales of the West find their way to the East ? On this question we have offered some remarks elsewhere,

e had twenty hands and as many feet could ascend it. In the middle of this cliff, she says, is a cave facing the west, but s

an in a ship passing under it could not shoot up to it with a bow. In this den dwells Scylla (Bitch), whose voice sounds lik

and Charybdis somewhere between the Wandering Rocks and Thrinakia (if this last be Sicily) ; for it is after passing those r

acquiesce in the opinion of the two islands being identical. Against this opinion we will observe, that Thrinakia was a des

vefull sea, the last ; nor does any other mortal mingle with us : but this is some unfortunate wanderer who has come hither.

he has taken under her care, since there are no people near us ?” All this would seem to indicate some very remote position 

ulliver, — a circumstance which in reality gives additional charms to this most delightful poem1427. The place determined by

Odysseus may have taken the liberty of assigning a false position to this last place. We finally think, that if Thesprotia

. Supposing Syria to have lain to the west of Greece, it follows that this people were known to make commercial voyages in t

at occupies its surface. The mind feels itself invincibly impelled to this reflection, from observing the changes and revolu

as to them a sinking into gentle slumber ; and when earth had covered this race, they became good terrestrial dæmons, the gu

time redrawn by moralists and poets in every region of the earth, for this is the race who still possess it. This race, says

cares, yet good will still be mixed with the evil. Zeus will destroy this race also, when they become ‘hoary-templed.’ Fath

when evil has attained its maximum the gods will destroy mankind. To this intent it was necessary to commence with a state

extirpated by the latter, which was then destroyed by the gods ; but this was misunderstood by Hesiod. The account of the f

acknowledged no evil spirits, the poet found it necessary to cut away this last part of the original mythe. Völcker1446 on t

of that theory, we feel disposed to acquiesce to a certain extent in this last opinion, and to reject the ingenious theory

able therefore to find in the name of their progenitor a reference to this condition, and to render Iapetos the Afflicted or

for his share in the Titan-war Menœtios was hurled into Tartaros, but this arose from the misunderstanding of that mythe1452

ountain of Libya. It is however remarkable that in all the legends of this kind it is the god or man Atlas who is turned int

theus are personified the intellectual vigour and weakness of man. In this mythe however there is great confusion, for its o

consented to Heracles’ slaying the eagle and freeing the sufferer. In this narrative there is a combination of a local mythe

ack to earth. Zeus then, the mythe goes on to relate, was incensed at this daring deed, and resolved to punish the men for i

arms took her to his house and made her his wife. The evil effects of this imprudent act were speedily felt. In the house of

orbidden to open. Forethought, as may be supposed, had rigidly obeyed this direction, and had hitherto kept his brother also

box brought with her from heaven by Pandora. It is rather strange how this notion could have prevailed, when the species of

d in the dwelling of man. When higher notions of the Deity prevailed, this mythe underwent a further change, and it was fabl

s what may be regarded as the best explanation that has been given of this ancient mythe. We will now make a few observation

e, as Buttmann and many others have observed, the resemblance between this mythe and the Scripture narrative of Eve and the

very strange that the ancients should have taken so little notice of this mythe. There is no allusion to it in Pindar or th

having left the earth and gone to Olympos, — which may be founded on this mythe, we find no allusion to it in Grecian liter

ith her from heaven shut up in a box (πυξίς). We can only account for this by supposing that at the restoration of learning

ration of learning the narrative in Hesiod was misunderstood ; and of this we have a convincing proof in Natalis Comes, one

thmus and the Peloponnese was overflowed. Deucaliôn was carried along this sea in his ark for nine days and nights until he

his ark for nine days and nights until he reached Mount Parnassos. By this time the rain had ceased, and he got out and sacr

ch Deucaliôn cast became men, those thrown by Pyrrha women ; and from this circumstance came the Greek name for people 1494.

Deucaliôn and Pyrrha, whom Ovid, who gives a very poetical account of this great catastrophe, conveys in a small boat to the

9 or Athôs1500 the mountain which yielded them a refuge. According to this poet, they consulted the ancient oracle of Themis

an fire opened a way for them. We are not by any means to assert that this inundation was a real event, of which the memory

caste of priests, whom they were bound to obey. But unfortunately for this hypothesis, the various huge monuments of this ki

But unfortunately for this hypothesis, the various huge monuments of this kind which Egypt, India, and ‘the Celtic’ present

e Achæans1513, the race whose exploits the Homeric poems record, were this Pelasgian race1514, or one which had conquered th

nd sent so many colonies to the East and the West. It was probably at this time that the word Hellenes came into use ; for t

es1518. It would therefore seem to be the most probable hypothesis on this subject, to suppose the Greeks to have been alway

ime of Solôn the lineaments of truth, and becomes real history. It is this last period alone which presents materials for th

low the times of Heracles and Theseus and the Argonautic Expedition ; this period is succeeded by that of the Theban Wars, a

history terminates. Two courses present themselves to the narrator of this mythic history. He may either take the genealogic

s during the period of his service that Admetos souo his chariot, and this Admetos effected by the aid of his divine herdsma

ed, and was laid in the tomb ; but Heracles happening to come just at this time to the house of Admetos, and hearing what ha

and fetch the Golden Fleece. Pelias took him at his word, and imposed this task on himself1539. Iasôn proclaimed his enterpr

ill of great Zeus was accomplished1544.’ It is evident therefore that this poet supposed Iasôn to have reigned at Iolcos aft

ôn to youth1545, while Simonides and Pherecydes say that she effected this change in Iasôn himself1546, and Æschylus that sh

) goddess ; and in the history of Iasôn we find Hera always acting in this capacity toward him who, as Homer says1552, was v

Acræa, and the graves of the children of Medeia were in the temple of this goddess. It was an annual custom at Corinth that

nguished citizens, clad in black, with their hair shorn, should go to this temple, and singing mournful hymns offer sacrific

l hymns offer sacrifices to appease the deity. The cause assigned for this rite was as follows. Medeia reigned at Corinth, b

ple of the goddess1556, whose priestess, like Io, she probably was in this mythe. It is also remarkable that the only place,

and dust, into which the unsuspecting prince fell and perished. After this deed Ixiôn’s mind became deranged, and its atroci

to retire to other regions1587. According to the earliest version of this legend, Eurytiôn the Centaur, being invited to th

against the Wild-men, whom they routed with great slaughter. From all this we may collect the tradition of a protracted conf

the Erymanthian boar, he was entertained by the Centaur Pholos ; and this gave rise to a conflict between him and the other

a-gull (κήϋξ), and her a king-fisher (ἁλκυών)1604. Another version of this legend1605 says, that Ceÿx going to Claros to con

lm and free from storm, and these are called the Halcyôn-days1606. In this last legend and in all (except the preceding one)

river-god Acheloös) the father of Agrios, Melas, and Œneus1609. From this genealogy may be collected the tradition of Elis

nce of the impolicy of not yielding readily and in time : “I remember this event,” says he, “long ago, not lately, how it wa

the skin and head to Atalanta ; but the sons of Thestios, offended at this preference of a woman, took the skin from her, sa

n the hearth should be consumed the babe would die. Althæa on hearing this snatched the billet, and laid it up carefully in

lleus in the Island of the Blest1631 ; but it is very remarkable that this Theban poet never even hints at his Phœnician ori

en the name Cadmos and the Semitic term for the East, Kedem,1633, and this may in reality be the sole foundation for the not

ade of every kind. We may therefore, we think, now venture to dismiss this theory and seek a Grecian origin for Cadmos1634.

at Thebes and Samothrace ; that Harmonia was an object of worship in this last place, and that the Cabeiræan deities were a

usual manner the god was made a mortal king1637. We must confess that this ingenious theory fails to convince us, and we are

eians) happening also to signify the Regulator, that gave rise to all this mystery in which he is enveloped. It was certainl

regular discipline, and they would be victorious in war. The name of this people (Ἐγχέλεις, eels) may have had its effect o

hange of Cadmos and Harmonia into serpents. By the Spartans (Sown) in this legend are probably meant the Eupatrids, or ancie

rcadia1650 (whence it was carried over to Ceos), Thessaly1651, and as this was inhabited by the Minyans, some of whom were a

656. Now Actæôn’s father Aristæos had done just the same at Ceos, and this shows a connexion between their mythes, that in f

ew a stag's-hide over him, and thus caused the error of his dogs, and this might refer to the sheep-skins ; the cave of Chei

sy of a step-mother, resolved to destroy the children of Nephele. For this purpose she persuaded the women to parch the seed

sheep. At the sight of him they fled, abandoning their prey. Judging this to be the fulfilment of the oracle, he settled in

prey. Judging this to be the fulfilment of the oracle, he settled in this place, built a town which he named from himself A

n, Leucôn, Erythroe, Schœneus, and Ptoös1660. It is thus that we find this important mythe related by Apollodorus. There are

e slew herself1663. We will now endeavour to point out the meaning of this very obscure legend. Athamas it is plain belonged

o dwelt in Bœotia and about the bay of Pagasæ in Thessaly. At Alos in this last region stood a temple of Laphystian1664 Zeus

or if found there should be offered as a sacrifice. Many of those in this situation fled the country, and such as returned

about to sacrifice him as a sin-offering by command of the oracle. By this act Kytissoros had drawn the anger of the gods on

the anger of the gods on his posterity. It is not unlikely then that this mythe of Athamas took its rise from the sin-offer

n sacrifice which prevailed in various parts of Greece ; and of which this was the most sublime form, as it represented not

es for the sin not of themselves but of the people1666. We shall find this mythe connected with the Argonautic Expedition.

lew. We shall find another form of it among the mythes of Attica. In this history also there are great variations, caused c

s at the time of her conception1674. It is indeed not improbable that this poet represented these twins, like those of Leda,

g clothes the earth anew with verdure1679. Some however think that in this story of the Antiopids glimpses are given of the

82, of Cadmos the priest-king, against the warlike Phlegyans. In fine this writer would seem to view in ancient Thebes a pol

she sat on the Phicean Hill and propounded one to the Thebans. It was this  : “What is that which has one voice, is four-foot

lve the riddle of the Sphinx. Œdipûs, who was then at Thebes, hearing this , came forward and answered the Sphinx, that it wa

he married having slain his own father, and immediately the gods made this known to men. But he ruled over the Cadmeians in

. Tiresias. In all the unhappy history of the Labdacids at Thebes this celebrated soothsayer occupies a distinguished pl

ithærôn, killed the female, and was suddenly changed into a woman. In this state he continued seven years ; at the end of wh

s father of the celebrated architects Agamedes and Trophonios. Two of this family, Ascalaphos and Ialmenos, were at the sieg

actised and acquired considerable wealth by commerce and navigation ; this is denoted by the names derived from gold which o

Apollo at Delphi1712, and a treasury for king Hyrieus. In the wall of this last they placed a stone in such a manner that it

ey placed a stone in such a manner that it could be taken out, and by this means from time to time purloined the treasure. T

ombs were shown at Anthedôn1724. We know no mythe more difficult than this of the Aloeids. The names of their father and ste

blow of the lyre for having struck him. He was called to account for this deed, and justified himself by citing a law of Rh

us to propagate the race of the son of Zeus. But Heracles, unaware of this design, fancied that but one of the maidens had e

skin of his head serve him as a helmet1732. As he was returning from this hunt, he met the heralds sent by Erginos to recei

inos to receive tribute from the Thebans. The cause of the payment of this tribute was as follows : the charioteer of Menœci

him for twenty years an annual tribute of a hundred oxen. It was for this tribute that the heralds were going to Thebes whe

, bade them take that tribute to Erginos and the Minyans. Incensed at this insult offered to his heralds, Erginos made war a

m he imposed a tribute the double of what the Thebans used to pay. In this battle Amphitryôn fell valiantly fighting. Creôn

d the two of his brother Iphicles, into the fire. As a punishment for this deed he went into voluntary exile, and was purifi

ryns, and there served Eurystheus. The cause of Eurystheus’ obtaining this power was as follows : The day on which Alcmena w

s the Saviour, he brought the lion to Mycenæ. But when Eurystheus saw this proof of the wonderful strength of Heracles, he p

es, and dipped his arrows in her gall. Eurystheus however denied that this was to be reckoned among the twelve tasks, since

hrough the arm of Elatos and stuck in the knee of Cheirôn. Grieved at this unhappy event, Heracles ran up, drew out the arro

a canal, let them run out at the other side. Augeas, on learning that this was one of the tasks imposed by Eurystheus, not o

r as he was coming for his bride. Eurystheus however refused to count this also among the twelve tasks, saying that he had d

m go till he had told him where the golden apples were. Having gotten this information, he went on to Tartessos, and crossin

strength, he held him in his arms till he died. Antæos, on account of this property, was said to be the son of Earth1760. Fr

stheus was to bring Cerberos from the under-world. When preparing for this expedition, Heracles went to Eumolpos at Eleusis,

os, his suspicions fell upon Heracles. Iphitos, who gave no credit to this charge, betook himself to that hero, and besought

ipitated Iphitos from the walls of Tiryns. In order to be purified of this murder he went to Neleus, who being a friend of E

word, for he would have no one thought his superior. When Telamôn saw this he began to collect the stones which were lying n

sons of Hippocoön for having slain Œonos the son of Licymnios. For as this youth was gazing on the palace of Hippocoön, the

taken his abode, and carried over travellers, saying he had received this office from the gods as a reward for his uprightn

t it adhered closely to his skin, and the flesh came away with it. In this wretched state he got on shipboard and returned t

uses Youth the daughter of his reconciled foe. Our chief objection to this beautiful theory is its making the mythe of Herac

a long series of adventures like those of Heracles. The mythology of this hero is of a very mixed character in the form in

made the scene of them. We have thus given a sketch of the theory of this most able mythologist, and there is much in it to

of the Heraclean mythology to our apprehension almost inexplicable on this hypothesis : his name too, Hera-renowned, seems q

mios and Wedding of Ceÿx, ascribed to Hesiod, contained adventures of this hero. Of the age of these poems however we can on

on some occasions. Apollodorus and Diodorus relate the adventures of this hero ; they were also the subjects of the verses

r to signify their autochthony, as it was said, and that a species of this insect was named κϵρκώπη, we have perhaps the sim

as also changed, and became a Hoopoo (ἔποψ)1805. Like so many others, this story is told with considerable variations. Accor

inth, from a huge sow which ravaged their lands. He hunted and killed this monster1837. As he approached the borders of Mega

l of Theseus threatened to disconcert their plan. They feared that if this young stranger should be received as a son by the

d the country was in terror of his ravages. Theseus, probably deeming this a good opportunity of recommending himself to the

n sacrificed the bull to Apollo Delphinios1843. The Athenians were at this period in deep affliction, on account of the trib

to pay to Minôs king of Crete. Theseus resolved to deliver them from this calamity, or to die in the attempt. Accordingly w

solemnized with great splendour every fifth year, in commemoration of this union of the inhabitants of Attica. Theseus firml

mus of Corinth to mark the limits of Attica and the Peloponnese. Near this pillar he renewed the Isthmian games, in imitatio

Cecrops and his family belong to the worship of Pallas-Athene. Beside this goddess, the symbol of the mild celestial heat, t

nd Poseidôn, on which last sacrifices were made to Erechtheus1849. In this temple also was the well of salt water which Pose

ea1850.’ That Erichthonios and Erechtheus were the same, appears from this , that Homer and Hesiod tell of the latter what ot

me which signifies Earth-shaker 1851. It need not surprise us to find this deity, when made a hero, assigned the origins abo

that of Oreithyia, and possibly that of Cephalos and Procris, though this last seems to be a genuine Attic mythe. As for Ce

ginally confined to the military class. The name Creüsa (Princess) in this legend, (like that of it and Creôn (Prince) in so

e military character of the Ionian race. In proof of Theseus being of this race, we may observe that he seems to be rather i

f the young man, cast him down from the Acropolis and killed him. For this murder he was banished by the court of Areiopagos

me of Sisyphos. Βελλεροϕόντης. Bellerophon. The adventures of this hero, the son of Glaucos the son of Sisyphos, for

flaming fire. Depending on the signs of the gods, Bellerophontes slew this monster, and then was ordered to go and fight the

his monster, and then was ordered to go and fight the Solymians ; and this he said was the severest combat he ever fought. H

le bestowed on him an ample temenos of arable and plantation land. By this princess Bellerophontes had three children, Isand

melancholy till his death. Though Homer makes no mention of Pegasos, this steed forms an essential part of the mythe of Bel

ally does so), and furnishes us with a key to his mythe. According to this poet1883, Bellerophontes, who reigned at Corinth,

the hero mounting him achieved his adventures. We do not well see how this narrative can be made to accord with the Homeric

tures in various parts of the world. But in reality the foundation of this mythe lies still deeper. In Bellerophontes we hav

mon lovetale were introduced to assign a cause for the adventures. In this mythe too we find that mysterious connexion betwe

ces with the river Inachos and his son Phoroneus. It is, moreover, in this cycle alone that we find an attempt at connecting

e former, the people from the latter. Nothing can be more simple than this genealogy. The principal river of the place is th

r ; her wanderings are thought to denote the continual revolutions of this planet1903.In confirmation of this theory, we are

enote the continual revolutions of this planet1903.In confirmation of this theory, we are assured that in the dialect of Arg

as Hera is the earth, Io cannot well be the moon1906. Io and Hera in this legend seem to stand in the same relation as Call

w monarch, and were called Danaans1913. The country of Argos being at this time extremely deficient in pure and wholesome wa

in others1918. He had three sons, Palamedes, Oïax, and Nausimedôn. In this celebrated legend we have a very heterogeneous mi

When they grew to be youths, they contended for the kingdom ; and on this occasion are said to have been the inventors of s

n whose hand would deprive him of life. Fearing the accomplishment of this prediction, he framed a brazen subterranean chamb

discus it fell on the foot of Acrisios, who died of the wound. After this unlooked-for fulfilment of the oracle, Perseus bu

y they were related at length in the Eoiæ. A mythe so very ancient as this appears to be was probably a physical one in its

as this appears to be was probably a physical one in its origin, and this supposition is confirmed by many circumstances in

rther, we invariably find the Gorgon (not the Gorgons) connected with this goddess, and moreover Gorgo is one of her own app

isposed to see the Argive goddess in the Athena who appears in it. As this goddess was the earth, the mythe in this view for

Athena who appears in it. As this goddess was the earth, the mythe in this view forms a parallel to that of Demeter-Erinnys1

gin, and gained, like streams, in their progress. It is probable that this of Perseus at first consisted of no more than the

killed him. Sthenelos, the fifth son of Perseus, taking advantage of this unlucky deed, drove Amphitryôn from Mycenæ and Ti

venged her brothers, he applied to Creôn to assist him in the war. To this Creôn assented, on condition of his guest’s first

the fox which ravaged it, and which was fated never to be caught. To this animal the Thebans were obliged to give a child e

ver worshiped together. It is probably founded on the epithet Paan of this god1978. ChapterVIII. MYTHES OF ARCADIA.

Arcadia what Apollo Lycios was elsewhere ; and that the true root in this case also was ATKH, lux, light ; and similarity o

ion to the legends of wolves, of which there were many in Arcadia. In this case Lycaôn would be only another name for Zeus,

he opposition between his name and that of Nyctimos strongly confirms this hypothesis. It may indeed be said that Zeus deriv

aid that Zeus derived his appellation from the mountain ; but against this is to be observed, that there was an eminence in

bserved ; and Artemis, in her anger, turned her into a bear. While in this form she brought forth her son Arcas, who lived w

is Zeus who turns Callisto into a bear to conceal her from Hera ; and this goddess persuades Artemis to kill her with her ar

d he adds that it was the ancient poet Pamphôs who first gave Artemis this epithet in his verses, having learned it from the

years, and called Bears (ἄρκτοι), used to perform the sacred rites of this goddess, on which occasion they went round the te

ellow, imitating bears. One of the reasons assigned for the origin of this custom was, that Braurôn, not Aulis, was the scen

en Arcas and ἄρκτος may also have had some effect on the formation of this legend1992. Ἀταλάντη. Atalanta. Iasos or

er Bias fell in love with Pero the daughter of Neleus. As the hand of this beautiful maiden was sought by most of the neighb

rror, he said, had deprived Iphiclos of his generative power ; but if this knife was gotten, and Iphiclos, scraping off the

th anger and concern, journeyed to Pytho, to consult the oracle about this unhappy affair. While he was absent, Euadne, who

ud, and was hurled to Erebos2037. There can be very little doubt that this mysterious being was originally an object of wors

l manner. As the ancient Epeians are said to have been Lelegians, and this people also dwelt in the neighbourhood of Latmos,

the sun, who with the moon is the author of the months ; or supposing this to have been a Lelegian mythe, and therefore long

s a very remarkable expression when he speaks of the moon as being at this time ‘hid in her vacant interlunar cave.’ Endymiô

heir sons Amphimachos and Thalpios led the Epeians to Ilion2046. That this mythe is not without a meaning is a point of whic

ονίκη and Θηροϕόνη)2051, the daughters of Trough (Δϵξάμϵνος). Perhaps this last theory, though carried somewhat too far, may

tole some of the divine food and gave it to his friends on earth. For this Zeus hung a stone over his head, which always men

t the foot of Mount Sipylos in Lydia. Zeus, said another legend, cast this mountain atop of him ; for Pandareos having stole

The Homeric picture livelily exhibits the misery of such a state, and this is probably the more ancient form of the legend.

daughter of Œnomaos, son of Ares, king of Pisa. An oracle having told this prince that he would lose his life through his so

os in Elis to the altar of Poseidôn at the Isthmus, and it was run in this manner : Œnomaos placing his daughter in the char

nd Lysidice, who married Sthenelos and Mestôr the sons of Perseus. In this mythe also there is much obscurity. We will comme

ve the sea-shore, enables him to win the prize. The connexion between this god and Pelops is also intimated in the tradition

physical being, and the mythes above related may owe their origin to this view of his character. Ἀτρεὺς καὶ Θυέστης. At

es, it is said, afterwards seduced Aërope the wife of Atreus, who for this offence drove him from his kingdom ; and Thyestes

mb into the flocks of Atreus, between whom and Thyestes, according to this legend, the kingdom was disputed. Atreus, in orde

be brought in and shown to him. The Sun, it is said, at the sight of this horrible deed checked his chariot in the midst of

auty to be offered annually as victims to the goddess. For many years this cruel rite remained in use, and the stream which

nd given to Dardanos by Zeus. Cassandra, it was also said, had thrown this coffer in the way of the Greeks, knowing that it

id not entirely depart, and he had lucid intervals. In consequence of this calamity, instead of going home to Thessaly, he s

eloponnesian, or other wars. The political insignificance of Crete in this period might lead one to doubt of the power and d

e Europa a Sidonian, as was afterwards the practice. We know not when this commenced2094 or how she became the sister of Cad

m in his herd, and substituted an ordinary bull. Poseidôn offended at this act made the bull run wild, and inspired Pasiphae

from which egress was almost impossible for those who entered it. In this he placed the Minotaur, where he preyed on the vi

he daughter of Minôs. The passage in the Odyssey would be decisive on this point, were it not that the Athenians were such t

of Europa passing over the sea on a bull is an ancient expression of this idea. The same may have been the origin of the ta

y have been real persons named after their favourite deity. We regard this hypothesis however as being by no means probable.

urable opportunity, and offered her violence. Her father, incensed at this conduct, having made Oriôn drunk, blinded him whe

were here meant ; and when we consider the sportive tone of the poet, this idea will not appear entirely devoid of eredibili

ods looked down from the sky, the nymphs of Pelion gazed in wonder at this first of ships, and Cheirôn leaving his mountain-

ves whom they had brought from Thrace. The Lemnian wives, incensed at this neglect, murdered their husbands. Hypsipyle alone

nurse, it was decided that they should invite them to land, and take this occasion of having children. The Argonauts readil

, whose king was named Cyzicos. Having been hospitably entertained by this prince, and having slain the giants who opposed t

e son of Poseidôn and Bithynis reigned. Every stranger who arrived in this country was forced by Amycos to engage him at the

s, gave him a salve to rub his body, shield, and spear. The virtue of this salve would last an entire day, and protect alike

hem. He assented, provided she was yet a maid. His wife Arete hearing this , lost no time in joining the lovers in wedlock ;

ed a vivid light, and they beheld an island, on which they landed. As this isle had appeared (ἀνϵϕῄνατο) so unexpectedly, th

absence of four months. When Pelias in Pindar2164 is urging Iasôn to this celebrated adventure, he says that a dream and th

 ; that Heracles, Theseus, and the other heroes who did not belong to this people were added to the cycle in the progress of

white or purple 2166. There can be little doubt that the direction of this mythic voyage was north-east, for Lemnos and Samo

lves did, the one northwards to the Tauric Chersonese or Scythia, and this was probably the earlier one, as this was the fir

uric Chersonese or Scythia, and this was probably the earlier one, as this was the first direction of the Grecian colonies ;

ion, and the establishment of Heracleia and other Grecian colonies on this coast enlarged the cycle with traditions of the c

rus and Eratosthenes that the Phasis had its source in the mountains, this course had to be given up ; a geographer named Ti

a geographer named Timagetas then fixed on the Ister, for he supposed this river to flow out of a great lake in the Celtic m

poet named Peisander2169. The geographer Scymnus however showed that this could not be, as the Ister flowed directly from t

e Alps, and he maintained that they must have gone up the Tanaïs ; in this however he had been preceded by the historian Tim

west side of Europe to the Mediterranean ; the only poet who adopted this view is the pseudo-Orpheus, who assigns them the

hence another stream ran northwards with great velocity. They entered this and were whirled along for nine days, on the tent

e Pillars of Heracles arrived in the Mediterranean. The literature of this cycle is as follows. Iasôn and the Argo are notic

notices in other writers and in the various Scholia. Of the dramas on this subject not a single one has been preserved2174.

drastos came forth and put an end to the conflict. An oracle had told this prince that he should marry his two daughters to

w the serpent, and buried the child. Amphiaraos augured ill-luck from this event, and called the child Archemoros2177. They

ices in the Scholiasts, Pausanias and other authors. Of the dramas on this subject there have come down to us the noble ‘Sev

former was loved by Demeter ; but Zeus on coming to the knowledge of this attachment struck him with lightning2190. Dardano

om whom the people were called Teucrians2191. He was well received by this prince, who gave him his daughter Bateia2192 in m

forth a burning torch, which set all Ilion in flames. On her telling this dream to Priamos, he sent for his son Æsacos, by

e days, he found that a bear had been nursing the infant. Struck with this strange event, he took home the babe, reared him

he hero, as if he had been in love with the slain, is killed by him ; this causes a dissension, and Achilleus sails to Lesbo

hemis, and Iphianassa or Iphigeneia2228. The tale of the sacrifice of this last at Aulis to obtain a favourable wind has bee

the Choëphoræ, and the Eumenides, is the only portion of his works on this subject which has reached us ; of Sophocles we ha

ctually invade and conquer a powerful realm on the coast of Asia ? To this we are inclined to answer in the negative. We hav

magnitude and importance which it displays in the Ilias. A cause for this war was to be assigned, and the manners of the ag

he Phæacians. The union for a common object ascribed to the Greeks in this mythe is totally repugnant to their natural chara

custom was to be found in the historic times. It is not unlikely that this Asiatic usage was transferred by the poets to the

ream of oblivion. But in Italy the case was different : the people of this country seem not to have possessed the lively fan

o love-adventures of the latter to impress on its pages. The cause of this character of the Italian religion it is scarcely

a, and the cities of Magna Græcia acknowledged her dominion, poets of this country sought the favour of the Mistress of Ital

he lightning, and other aërial phænomena. The rules and principles of this science were contained in books ascribed to a sub

inus, Vortumnus, the Lars, Diana and Cloacina. The Marsian portion of this race were as remarkable for their skill in detect

fection given by the Greeks to none but Zeus and Demeter or Earth. As this is a circumstance that seems to have almost total

gods, to whom all should be free and open, and whose house and temple this whole world should be.” In the ‘Council of the Go

re man, and because like a father he gives life, health and food.” To this we may add the testimony of Servius, who says2266

f the unfortunate M. Manlius, stood the temple of Juno Moneta2282. As this temple was made the mint, the word money oddly en

aprotina was honoured by an annual sacrifice on the nones of July. At this sacrifice, which was offered under a wild fig tre

gs were used on the occasion, both free women and slaves assisted. On this occasion they wore the toga prætexta. Of this fes

and slaves assisted. On this occasion they wore the toga prætexta. Of this festival, which was common to all Latium, and whi

shoes turned up at the points2292. Another, probably Sabine, title of this goddess was Curis or Curitis2293. Juno was genera

e protecting goddess of olive-grounds ; but it may be doubted whether this was not a transference to her of one of the attri

t2302. As both the trumpet and flute came to the Romans from Etruria, this proves Minerva to have been introduced from that

seem to be a translation. Vesta. The same obscurity involves this goddess as the corresponding Hestia of the Greeks

ts2307. Stata Mater is generally supposed to have been Vesta. We find this last also called Mater. 2308 Ceres. Cere

with the fines imposed on matrons convicted of adultery2317 ; but as this was long after the introduction of the Grecian de

d Vinalia, in each of which there appears to have been a reference to this goddess. The first was on the 23rd of April, the

sacred to Venus2323. Ovid directs the meretrices to go and worship on this day at the temple of Venus Erycina near the Colli

t of August ; and here we find Jupiter and Venus again united, for on this day the Flamen Dialis, having first sacrificed a

s a holiday, for we are told that “a temple was dedicated to Venus on this day, and gardens are placed under her protection2

r, Proleg. 78. 111, 112, and elsewhere. 10. The earliest allusion to this practice we have met with is in Eurip. Bac. 26.

writings of Creuzer, Görres, Schelling, Sickler, and other writers of this school, to read as a sure antidote the Antisymbol

ently find ourselves under the necessity of differing in opinion with this estimable critic, but we most heartily concur in

ller, Proleg. 249-253. Min. Pol. 9. 55. Wolf, it is well known, held this opinion. The Schools of the Prophets among the He

s, or guides, were more probably the persons who gave explanations of this kind to strangers. 63. Lobeck, Aglaoph. 78, 79,

that lay at Tænaron. 69. Herod. ii. 54-57. 70. The chief remains of this work are to be found in the fifth book of Diodoru

σιν καὶ μηέρα Τηθύν. — II. xiv. 201. 79. The earliest modern work on this subject is Boccaccio's Genealogia Deorum, written

rum, written in the fourteenth century. 80. In the former edition of this work we entered at some length into this subject.

80. In the former edition of this work we entered at some length into this subject. We are now aware that it is impossible t

he first volume of Villoison’s Anecdota Græca. 87. On the subject of this section see Müller, Proleg. 81. seq. 88. We rec

. Kol. 55. 97. Pherecydes (Sch. Apoll. Rh. iv. 1396.) first mentions this division into Europe and Asia. We find it even in

Appendix (B). 109. Il. iii. 3-7. Heyne doubts of the genuineness of this passage. Payne Knight would be content with rejec

.) describes the Aloeids as piling Ossa and Pelion on Olympos, regard this last as the abode of the gods ? 126. Il. v. 749

.) asserts that the Cyclopes were the progeny of Earth alone. He says this is proved by a comparison of v. 139. Γϵίνατο δ̓

λοι δ̓ αὖ Γαιής τϵ καὶ Οὐρνοΰ ἐξϵγένοντο. We do not see the force of this argument. 141. Apollodorus says that it was the

lcker, ut sup.). Others understand by them Ash-nymphs, from μϵλία. In this last case they might denote the production of tim

ives the following, more ingenious perhaps than solid, explanation of this celebrated mythe. Hera, Poseidôn, and Athena set

200. The most learned of poets is the only one that has alluded to this fiction in modern times. He evidently had it in v

Placidus, in his Arguments of Ovid’s Metamorphoses, quotes Hesiod for this story. 237. Hymn to Demeter, 62. 238. Il. iii.

, ii. 7. 8. This able critic makes two most extraordinary mistakes on this subject. He says that Euripides gives Selene a ch

e Pallantias given here to Aurora is, we believe, only to be found in this poet, but we may be certain that he had Greek aut

3. Tzetz. Lyc. 1180. Hecate was worshiped at Pheræ in Thessaly, hence this genealogy. 294. Sch. Theocr. ii. 12. 295. Sch.

hey reach their homes.» There is a curious legend somewhat similar to this in the Fairy Mythology (i. 202.), the scene of wh

. — Tzetz. Lyc. 406. There does not appear the slightest allusion to this strange genealogy anywhere else. We should perhap

from κραίνω. 326. Welcker, Tril. 96. We cannot, however, agree with this critic that Rhea is equivalent to Gæa, Earth. 3

395. Theog. 938 396. It is curious to mark the apparent progress of this tale. In the text we have followed Callimachus (H

401. The reader will doubtless have observed the resemblance between this legend and the account of Lot and the angels in t

c.’ In the Fairy Mythology (ii. 97.) will be found a Swiss version of this legend. 402. Φηγòς, quercus esculus. See II. vi

See in Völcker (Myth. der Jap. 133. seq.) an excellent discussion of this subject. 441. In the ‘Tales and Popular Fictions

arc collected by Heyne in his note on Il. v. 397. Voss translates in this sense. 466. Apollod. ii. 7, 3. Paus. vi. 25, 2.

x. 50. with the Scholia. Heyne, Müller, and Buttmann are in favour of this sense of the phrase. 467. Il. iii. 278 ; ix. 568

arth and Hades, beneath which was Tartaros. Passow (υ. ἔρεβος) adopts this notion, and adds that Erebos was but a passage to

inly). It is plain that neither of these writers had correct ideas on this subject. 470. Od. xi. 488. 471. The genuineness

and Payne Knight in regarding the line of the Ilias (ix. 457.) where this epithet occurs as spurious. It is contrary to the

ogy of the whole poem. We however doubt of the genuineness of much of this ninth book. 490. Paus. ii. 35. Ovid, Fast. vi.

64. 601. II. xxi. 499. 602. Hesiod also could have known nothing of this enmity, as (Th. 918.) he makes her marriage with

visible or floating island, does not appear to have been devised when this hymn was composed. We meet the latter notion firs

e theirs, becomes as it were their arms. In the department of figures this has been long since recognised from the medals, b

the medals, but it also frequently appears in the mythic form, and in this it in some cases loses itself in the most remote

er, Kret. Kol. 72. 618. See Müller, Proleg. 209. seq. He thinks that this hymn was composed before the destruction of Cirrh

106. seq. Serv. Æn. iii. 64. We have not met any Greek authority for this legend, and the same story is told of the Italian

ring the following line of Sophocles (ap. Plut. de Def. Orac. 14.) to this subject, Οὑµὸs δ᾽ ἀλέκτωρ (husband) αὐτὸν ἦγε π

he undoubtedly genuine parts of the poem, must have some suspicion of this legend. The building of the wall is spoken of els

B. ii. 109. 659. Claudian (De VI. Con. Honor. 30.) makes his team on this occasion griffons. 660. See above, p. 34. 661.

sinus. Pind. ut sup. 689. Paus. ut sup. 690. It is uncertain when this change took place ; it is the goddess who is purs

; it speaks of the fount of Arethusa. Welcker (Schwenk. 263.) regards this name as being ἂρι-θοῶσα. It may be only a corrupt

νη. — Theognis, 1275. See Plut. ut supra, for another explication of this fiction. 773. Theocr. vii. 96. Bion. i. passim.

hich Göttling proposes. This critic points out the similarity between this fiction and that of Puss in Boots and the Ogre. S

rigin to the fable. We know not what Greek authority Ovid followed in this legend, probably Nicander. Virgil alludes to it,

Athena, and Artemis were the companions of their sister Persephone on this occasion (Hygin. 146. Claud. R. P. ii. 11-35. Sta

. ii. 288.) and Buttman, Mytholog. i. 273-294. Creuzer first advanced this theory. 957. Il. v. 749 ; viii. 393. 958. Il. x

irst is perhaps not altogether free from suspicion. 1093. See end of this chapter. 1094. Not till a century or two after t

ζɑ) quotes the ‘Bassarics’, a poem by one Dionysius, which treated of this war. 1116. Nonnus appears to have been well vers

Strabo, ix. 1. See Müller, Orchom. 89. 383 : he decides in favour of this Nysa. 1132. Sch. II. vi. 123. Voss, Myth. Br. iv

e writers have collected all the passages in the ancients relating to this subject. 1146. Palæphat. 32. Eudocia, 418. Hesyc

rod. ii. 152. 153. The historian asserts positively, that previous to this time the Greeks knew nothing certain about Egypt.

. 27. 1219. Sch. Apoll. Rh. i. 932. 1220. Priapos was an epithet of this god. Athen. i. p. 30. 1221. Sch. Theocr. i. 21.

hat δρῠς and the Germanic tree are the same word. Δρῠς has apparently this signification II. xxii. 126. Od. xix. 163. Herod.

in the English language which so nearly expresses the Greek πίσϵα as this old, now provincial, term. The Anglo-Saxon ץӀæδ i

in to the Latin nubo and nubes. 1246. Il. iii. 130. Od. iv. 743. In this last place it is used of Penelope, who was not ve

nthes ap. eund. Several other opinions about Glaucos will be found in this place of Athenæus. 1275. Od. v. 333. Nitzsch in

.) reading of Κυρήνης for Κιοθήνης in Æschylus’ Prometheus, 799 ; for this poet, as we have just seen, places the Gorgons ne

71 ; xx. 61. seq. 1310. Theog. 267. seq. 1311. Il. xvi. 149. From this and from Od. xx. 65. 77. it may be perhaps inferr

. The majority of the critics (Nitzsch, ut supra) are of opinion that this is the place meant. 1330. Od. xv. 425. seq. 13

n of Horseman. 1355. It seems strange that Völcker should have left this circumstance so entirely out of view, and have de

i. 52 ; viii. 417. 1357. Od. x. 81. 1358. See Circe and Ortygia in this chapter : also Völcker, Hom. Geog. p. 116. 1359.

h-west point of the island. 1360. Hor. Carm. iii. 16, 34 ; 17, 1. In this last we cannot help regarding with Buttmann vv. 2

. The first syllable of ἄπϵιρος is short, that of ἤπϵιρος is long. On this however we should lay no stress. 1430. Od. xix.

n ver. 73. Müller (Die Dorier. i. 377.) maintains that the Ortygia of this place in the Odyssey is Delos. As this passage do

maintains that the Ortygia of this place in the Odyssey is Delos. As this passage does not appear in the English translatio

abe, x. 5. Müller asserts positively in the Orchomenos (p. 126.) that this is the island meant in the Odyssey. Perhaps (see

rity, Welcker (Tril. 71. note) seems to have reason for thinking that this legend should be assigned to that poetess. It is

ns. Honor. 228. seq., and In Eutrop. ii. 490. seq). other accounts of this creation of man. 1475. Hygin. 220. The etymology

s creation of man. 1475. Hygin. 220. The etymology at the end proves this to be a Latin fiction. Parnell’s beautiful imitat

Nonnus (vi. 206. seq.) gives, as usual, a most extravagant account of this deluge, which he represents as universal. 1499.

l figure γῆs ὄστεα. We know not what Greek authority Ovid followed in this narrative. 1502. Pyrrha is evidently derived πῦρ

. Pind. ut sup. 1538. Apollonius (iii. 67. seq.) says that Hera did this to make trial of the humanity of men. 1539. Pher

9. Pherecydes ap. Sch. Pind. Pyth. iv. 133. 1540. The particulars of this voyage will be related below. 1541. Apollod. i.

51. 52. Paus. viii. 11, 2. Ovid, ut sup. Müller (Orchom. 268.) thinks this was a mere fiction of the tragedians. 1549. Hygi

at), and by Pherecydes, Peisiôn (πϵίθω to persuade), fully answers to this character. 1581. Pind. Pyth. ii. 57. Æschyl. Eum

Apoll. Rh. i. 59. seq. Orph. Argonaut. 168. seq. It was probably from this circumstance that the father of Cæneus is named E

ctly parallel to κένταυροϛ. Welcker (Kret. Kol. 34. note) approves of this etymon. 1601. The Dioscuri were for an opposite

what may be the feeling of others, but for our part we remember when this tale of old Phœnix and Nestor's narrative (Il. xi

d, as we have seen, by Pherecydes and Hellanicus. 1633. According to this theory Cadmeians would signify Eastmen or Ostmen,

161.) said ten of each sex ; the tragedians (Id. ib.) said seven, but this was probably on account of the chorus. 1669. Apo

l. 7. Völcker, Myth. der Jap. 356. See above, p. 56. 1678. We adopt this expression from that very beautiful poem ‘The Bri

paramour,’ and in one of his Latin Elegies (v. 55 — 94.) he describes this ‘bride of the sun’ and her dower at full length :

is noticed in the Theogony (v. 326.), where she is called Фῖξ. Though this legend is probably older than the time of the fir

’d with in renown.” And Tiresias and Phineus prophets old. Does not this line afford a presumption that Milton, like Ben J

sode of the Telegonia. The reader will observe the similarity between this legend and that related by Herodotus (ii. 121.) o

s and Popular Fictions,’ passim.) We are, however, disposed to regard this as one of the tales which the Egyptians (who, by

nd ὶάλλ to put. 1727. In compliance with established usage we place this hero here, though there is little reason for rega

rt (who was identified with Heracles) at Gades which gave occasion to this localization of Erytheia, and also to the legend

ities. 1766. This is founded on Od. xi. 633. 1767. For an effect of this on the bodily conformation of the Athenians, see

v. 397. Ἐν Πύλῳ ἐν νϵκύϵσσι βαλὼν ὀδύνῃσιν ἔδωκϵ, alludes perhaps to this event. 1776. Paus. iii. 15, 4. 1777. Τήλϵϕοѕ

, themselves (αὐτοὺѕ) were made a prey for dogs and birds ; while, in this place of the Odyssey, the image (ϵἲδωλον) of Hera

 ! 1788. Dorians, book ii. chap. 11. 12. 1789. All the compounds of this form seem to be in a good sense. Such are Sophocl

uisher). 1791. Apollod. iii. 14. For other marks of the vengeance of this god, see Sch. Aristoph. Eccles. 473. Varro, Fr. p

ve, p. 337. 1812. Works, 568. 1813. Ælian, V. H. xii. 20. 1814. On this subject see 'Tales and Popular Fictions,' p. 17.

. Apollod. ii. 4. 7. From Photius (Lex. p. 428.) it would appear that this event was celebrated in the Thebaïs of the Epic C

Peirithoös to pieces, etc. We have already expressed our dissent from this tasteless mode of procedure. 1848. The circumsta

ἐν ̓ Αθήναις. 1852. Il. xx. 221. 1853. Mr. Kenrick's derivation of this name is very plausible ; — ̓Ηιονἰα, ̓Ιηονία, ̓Ιαο

ν ̔Ο σκληρòѕ οὖτοѕ καὶ γἰγανταѕ ἐκτρέϕων Εἴληχε Πάλλαs, is said of this son of Pandiôn. 1857. Νισαία is plainly the sam

Myth. der Jap. 118. seq. 1879. Il. vi. 144. seq. The genuineness of this episode is doubted of by Böttiger. See Völcker, M

ivations of the same name. 1888. There was a temple of Athena under this name at Corinth, Paus. ii. 4, 1, 5 ; and Poseidôn

roke out in the place where St. Osithe was beheaded, which is seen to this day near the town of Chich.” Britannia Sacra, p. 

91. Theophrast. H. Pl. i. 13. Pliny, H. N. i. 1. It was asserted that this tree never shed its leaves. See Pashley, Travels

ng-off (ἀρπάγη) of Europa. See Welcker, Kret. Kol. 9. for examples of this process. Homer does not name him among the childr

(Mythol. ii. 232. seq.) joins the German Mannus, Man ; and supposing this last to be the true meaning of all these names, i

. 191. seq., where the subject of astronomical mythes is treated with this writer's usual ability. 2138. Its ancient name i

Hesiod ap. Sch. on ver. 181.). 2158. It is plain that the Harpies in this legend, as in the Theogony, are but two in number

astos ; but it may also be rendered Do-nought (a and δράω) adapted to this mythe. 2184. Il. iv. 405. 2185. Pindar (Pyth. v

. 405. 2185. Pindar (Pyth. viii. 68. seq.) makes Adrastos command in this war also. 2186. Paus. viii. 24, 8. 2187. The Ec

iven to Dardanos. 2197. Il. xx. 237 ; the genealogy from Dardanos to this point is given Il. xx. 215-239. 2198. Il. vi. 23

hia of Sparta, at whose altar the boys were scourged. It was probably this rite that caused Iphigeneia to be identified with

586. Phædr. 243. Eudoeia, 35. 329. Euripides in his ‘Helena’ follows this account. 2235. Od. iii. 162. 2236. Od. ix. 39.

3. 2240. The Catalogue gives the Athenians fifty ships. But what is this to the ninety of Pylos ? 2241. See Buttmann, Myt

early philosophers regarded even the Ilias as an ethic allegory ; but this was a mistaken view. Single mythes, such as those

. See the praises which Dionysius (Antiq. Rom. i. 18, 19.) bestows on this account on the religion of the Romans, which we m

et. i. 173. Ibis 81. 2271. Ut supra. 2272. Id. R. R. i. 1. He in this place names the following twelve, which he calls

78. Nævius ap. Gell. v. 12. Festus, s. v. Servius (Æn. ix. 570.) says this was his name in Oscan. It had gone so completely

fail to elicit from every honest heart. The consideration, also, that this work, which is chiefly designed for the entertain

and esteem, has had no small degree of influence in urging me to take this step. By directing their attention to the example

ut, also, of the best modern poets, the duty of enlightening youth in this important department of classical literature cann

rature cannot be too strongly inculcated. The object of the author of this treatise, is to adapt a compendium of Heathen Myt

ium of Heathen Mythology to the juvenile capacity; especially to free this subject from those licentious and indelicate stor

Gods of Greece and Rome. The Grecians and Romans, having adopted this fabulous history as their religion, found, by exp

upiter. Pan, Pomona, Flora, and other rural deities, were included in this order. The third order was composed of the demi-g

that he should not suffer any of his male children to live. To fulfil this condition, Saturn devoured his sons as soon as th

hrone. — Italy was anciently called Latium or Saturnia. In return for this kindness, Saturn offered him his services. His re

s Saturn? What do you farther learn concerning him? Did Saturn fulfil this promise? and what followed? Was Saturn grateful t

fil this promise? and what followed? Was Saturn grateful to Janus for this kindness? Why was Saturn called Stercutius? How i

roned by his son Jupiter, was hospitably received by Janus. To reward this kindness, therefore, Saturn taught his subjects t

ined constantly opened in time of war, and shut in time of peace. For this reason he was deemed the god of peace. The temple

Questions. Who was Janus? What return did dethroned Saturn make for this kindness? What was the peculiar province of Janu

e mountain upon which she had been exposed. Some etymologists suppose this name to be derived from a Hebrew word, signifying

condemned to the labor of bringing forth children, is concealed under this fable. Questions. Who was Cybele? Who was her fav

ed? Chapter V. Of Vesta. There were two different goddesses of this name. Vesta the elder, or Terra, or Tellus, the w

rch, and was hung up in nothing but earthen vessels. The direction of this fire was entrusted to noble virgins, called Vesta

l me something farther respecting Vesta. To whom was the direction of this fire entrusted? How was Vesta represented? Cha

hea, which he afterwards placed among the constellations. The horn of this goat, called the cornucopia or horn of plenty, he

d if he could engage them to fight with him. Accordingly he undertook this perilous adventure; killed Campus, who kept the p

hty mass.” Virgil. Obs. 1. — To understand the historical sense of this fable, it is necessary to know that different pri

r. After a glorious reign, he died in Crete, where he had a tomb with this epitaph: “Here lies Zeus, who was named Jupiter.”

Did Prometheus accept the dangerous gift? Was Jupiter satisfied with this revenge? Who was the son of Prometheus? What afte

he trick could not deceive the goddess. She imperiously demanded that this cow should be entrusted to her, and Jupiter did n

she experience matrimonial happiness? Did she persecute Hercules? Did this punishment correct Juno? Had Juno any children? W

ered the ninth day of his age, or when a girl reached her eighth day, this was called the day of the purification. Inventas

he heard a voice, saying, the “Gauls are coming.” Nobody appreciated this information on account of his mean origin. After

The fountain Arethusa, which flowed under ground, was the witness of this rape; of which she informed Ceres, who ran over t

ine mixed with honey and milk, the heifer was sacrificed. The name of this festival was Ambarvalia. Roman matrons annually c

t ways. Proserpine was often taken for the moon, and one expressed by this fable, the time at which she appeared to us, and

l reader, and, we hope, induce him to surpass ourselves in labours of this description. Questions. Who was Ceres? Was Ceres

f which always ought to be perfectly equal. It also signifies that in this month, days and nights are equal. 8. October, sig

d the other gods. He also designates abundant rains which fall during this month. 12. February, sign of Pisces (the fishes.)

who forged them, and engaged with Neptune against his sovereign. For this double offence, he was banished from heaven. Apol

the inventor of the Lyre, while others advance that Mercury gave him this instrument in exchange for the famous caduceus, o

and entrusted to him the duty of giving light to the world; and from this circumstance, he has often been considered as the

ows the children of Niobe in the plains near Thebes. We shall explain this fable by reconciling it with history. Niobe was t

en. A cruel plague haying ravaged the country, they all died; and, as this plague was ascribed to an extreme heat, which the

e chosen. The god beat the satyr, and flayed him alive. The origin of this fable may be accounted for thus: before the inven

in her left. She was thought to be the inventress of the guitar. For this reason she usually held a guitar in her right han

his kingdom all learned and wise men, and shut up public schools. For this he was generally despised, and when he died, no o

and the poets invented the foregoing fable with a view to perpetuate this blemish of his character. Obs. 4. — The name of

rs to have been confounded with the sun. Mr.  Court de Gebelin solves this problem ingeniously. He affirms that this celebra

r.  Court de Gebelin solves this problem ingeniously. He affirms that this celebrated Hercules and his twelve labours were m

ring which people rest from the toils of agriculture. However learned this explanation may be, it is novel, and not generall

ed? Chapter XV. Diana, or Phœba. There were three goddesses of this name, the most celebrated of whom was the daughte

e (the birth-day of Alexander the Great) by Erostratus, who committed this atrocious crime in order to perpetuate his name w

of her statue, till the blood followed the lash. Lycurgus introduced this custom. The Athenians offered goats to Diana; oth

ho was Bacchus? What story is related of his birth? Did Jupiter grant this rash request? What exploit is recorded of Bacchus

distinguished? Chapter XVII. Minerva. Among five goddesses of this name, whom Cicero mentions, he says that the most

Neptune and Minerva. The twelve great gods were chosen as arbiters of this difference. They decided that the deity who shoul

ighted on the dazzle field.” Botanic Garden. Obs. 1. — The idea of this poetical generation, appears to have been taken f

famous for the excellence of its oils; its commerce much increased by this means, attached much value to the cultivation of

ed the propensity of the Athenians for piracy. To paint the origin of this reformation, and to consecrate it, the poets imag

d the fable of Neptune surpassed by Minerva. Some historians say that this fable was designed to represent a difference whic

o were presided over by Minerva. The Areopagus was appointed to judge this difference. It decreed that agriculture and rural

vere laws for securing the liberty of commerce. The poets consecrated this judgment by saying, that Neptune had been surpass

ed? Chapter XIX. Mars, the God of War. There were many gods of this name. Diodorus Siculus says that the first Mars,

e to Alcippe, the daughter of Mars, the offended father slew him. For this , Neptune summoned him to appear before an assembl

he gods, but Neptune persuaded him to set them free. Mars, enraged at this discovery, transformed his favorite Alectryon int

uiet, as in peace; and Salisubulus, because he inclined, sometimes to this side, and sometimes to that, in wars. The Greeks

oduced at the same time with Chaos and Earth. He attempts to paint by this allegorical personage, the moment at which the ea

fernal regions. Questions. Who was Venus? Were there any goddesses of this name? Were the actions of Venus praiseworthy? Rel

ich, at their parting, they carefully shut on both sides; but through this aperture, a holy kiss, deemed the flower of matri

uises when they fell, and rich tributes were paid to the inventors of this cheat. It was Phocas, who first leaped from the r

first leaped from the rock. Repeated experiments succeeded to do away this ridiculous usage. The nets were no longer kept up

ng brand; Beneath his frowning forehead lay his eye; For only one did this vast frame supply, But that a globe so large, his

kmen? Chapter XXIV. Mercury. Cicero mentions five deities of this name, but the actions of all but one have been at

l it: whereupon, Battus told him all he knew. The god was incensed at this duplicity, and turned him into a stone. At differ

t the top, and a couple of serpents entwined about it. The virtues of this wand were such that every thing it touched, when

hin his awful hand, The mark of sov’reign pow’r, his magic wand: With this he draws the souls from hollow graves; With this

his magic wand: With this he draws the souls from hollow graves; With this he drives them down the Stygian waves; With this

hollow graves; With this he drives them down the Stygian waves; With this he seals in sleep the wakeful sight And eyes, tho

eserved their whole veneration for the waters of the Nile. They named this river Ocean, Ypeus, or Nileus, and often Siris, b

or Nileus, and often Siris, by an abbreviation of Osiris. Among them this river, or, rather, the god of the water, was repr

s superstition still lasts, and the princes who reign on the banks of this river, make their subjects pay for the right of b

fects were attributed to the water, and the poets infinitely extended this sort of idolatrous worship by adding to it the ch

ble. We shall present a few of the most important fables belonging to this part of mythology. Chapter I. Oceanus, Nereus.

ls of Jericho. Questions. Who was Neptune? Was Neptune satisfied with this portion? Was Neptune married? Was Neptune a power

praises of the gods with such effect, that he overcome the Sirens. On this they precipitated themselves into the sea, and we

itself by inflicting on her a mortal wound. The nymphs, afflicted at this misfortune, punished Aristæus by lulling his bees

captives tend, And, pressing for release, the mountains rend. High in this hall th’ undaunted monarch stands, And shakes his

would roll, And heav’n would fly before the driving soul. In fear of this the father of the gods Confined their fury to the

, durst pronounce it in a high tone of voice. Philosophers considered this divinity as the spirit of heat, which produces pl

aradise Lost. Obs. — We shall not descend to particulars concerning this monstrous generation. This gross account leaves a

fused mass of matter, from which the universe was formed. The idea of this generation is evidently taken from the Mosaic acc

ancients to have introduced the use of boundaries. Plutarch ascribes this invention to Numa Pompilius; but many affirm that

e became green again. It was customary to offer a yearly sacrifice to this goddess, and to wash the face and hands in the wa

ys was more sensible of the tenderness of Pan; but Boreas, jealous of this preference, made use of his blasts to throw her h

t seem’d to mourn. The new, but pleasant notes the gods surprise, Yet this shall make us friends at least, he cries: So he t

ds surprise, Yet this shall make us friends at least, he cries: So he this pipe of reeds unequal fram’d With wax; and Syrinx

him intelligence of every seditious word uttered by his subjects. For this conduct the discontented painted him with asses’

o were wiser than others, that they endeavoured carefully to preserve this necessary bridle to the passions, which alone can

t universal. The most guilty only were so hardy as to raise doubts of this important and sublime truth; — a truth, the disbe

se complaints against the deceased. Even kings were not exempted from this ordeal; and if the accusations were proved, the j

at which the iron beds of the Furies were placed. At the entrance of this darksome and fatal abode, appeared a thousand mon

s, a small brass coin of a penny in value. The ancients always placed this coin under the tongues of the deceased. They coul

oporific drugs, that they might gain access to the eternal prison. In this frightful abode is found an eternal increase of d

piter ordered Iris to give them a cup full of the poisonous waters of this fountain, removed them from his table for a year,

, and a gloomy abode, all the goddesses refused to marry him. To gain this point, he was, therefore, compelled to have recou

m. Questions. Who was Pluto? Was not Pluto married? How did he effect this ? How is Pluto represented? How was he honoured? B

resh.” “Two gates the silent house of Sleep adorn; Of polish’d iv’ry this , that of transparent horn: True visions through t

heus was the son and minister of Somnus. He sends dreams to people in this world, and watches diligently to prevent any nois

produced the idea of the Elysium fields. The ancients commonly placed this delightful abode in the Canary Isles. Question. D

bulls by a mark which he had put on the bottom of their feet; and by this means, was enabled to separate them from among th

as soon as it had touched the summit. Some say, that he was doomed to this eternal punishment, because he was cruel enough t

he was in Pluto’s kingdom, however, he was permitted to come back to this world in order to punish his wife for this appare

permitted to come back to this world in order to punish his wife for this apparent neglect, under the promise, that he woul

the infernal regions by Mars, where the king of hell inflicted on him this rigorous punishment. — See Fig. 46. Fig. 46. Si

; and many who were struck by them, expired. Jupiter could not endure this open impiety, and therefore precipitated him into

with delicious fruits, which are just above his reach. The causes of this severe sentence are variously reported. Some say

Obs. — The learned do not agree with respect to the explanation of this last fable. Some consider it as an allegory to pa

the marriages which his daughters might otherwise contract. To avoid this alliance, Danaus fled to Argos; but to oblige him

9. Fig. 49. The Danaides. Obs. — The fable, imagined to represent this singular kind of punishment, is founded on a cust

Medon, Rhœtus, Pisenor, Mermeros, Pholus, &c. Obs. — The idea of this fable of the Centaurs, may be referred to the men

ppearance produced, banished the power of self-defence. Profitting by this advantage, they attacked their enemies, and overc

ge, they attacked their enemies, and overcame them. The poets painted this fatal effect of their beauty, by saying that thei

at’s rough body, and a serpent’s train.” Ovid. Obs. — Some explain this fable by recollecting that there was a volcano in

wife to destroy their child soon after his birth; but the mother gave this child to a servant, and ordered her to expose him

ed, in which Laius and his armour-bearer both lost their lives. After this , he resumed his journey, arrived at Thebes, beat

sented as a queen, seated on a throne, holding a horn of plenty, with this legend: “Public Felicity.” — See Fig. 50. Fig. 

igure of two women shaking hands with each other, commonly represents this goddess. — See Fig. 54. Fig. 54. Fidelity. A p

g on a table of laws, having a sword in her hand to defend them, with this legend: They assert the liberty of all. See Fig. 

nd to such chimeras, offered up vows and prayers. The period in which this kind of worship commenced, is enveloped in uncert

mbroil the gods, and she came to the earth to exercise her furies. To this cruel goddess were attributed wars, quarrels, and

he banquet prepared for the nuptials of Peleus, the fatal apple, with this inscription: To the Fairest. Prayers, her sisters

o is derived. Its origin is variously explained. Some ancients derive this word from eros, love, to signify that heroes were

f the heroes began. The ancients have left no positive information on this point. The learned moderns generally agree in tra

ns generally agree in tracing its origin to Cadmus. They observe that this prince, having brought into Greece the laws, cust

riage, and also his crown. Sthenobæa committed suicide when she heard this . Bellerophon was so transported with this unlooke

tted suicide when she heard this. Bellerophon was so transported with this unlooked for fortune, that he attempted to fly on

errible insect to sting the horse. As soon as he heard the buzzing of this insect, he forsook his way, threw the rider, and

is ship in the temple of Apollo on Mount Parnassus. The poets painted this temple as the ordinary residence of Apollo and th

imself and his son Icarus, with wax and the feathers of birds; and by this means Dædalus flew out of Crete into Sicily; but

almost similar to that of Phylla, an almond-tree, alone gave rise to this fable. The poets added, that the almond-tree flou

ir cries resembled the lowing of a bull. Perillus was the inventor of this horrible machine. The second tyrant, Procrustes,

rienced excruciating torments. Hercules, however, delivered them from this terrible situation. Theseus returned to Athens; b

Chapter III. Hercules. There are not less than forty heroes of this name mentioned by ancient authors. The Trojan Her

a, ravaged the country near Mycenæ. This place was called Cleone, and this lion, Cleoneus. Hercules was ordered to destroy h

ch, one head was cut off in a moment, and the cautery applied: and by this means, he succeeded in destroying the monster. He

by them, proved mortal. He felt himself so much indebted to Iolas for this seasonable service, that when Iolas was troubled

ircumstances was his birth attended? Was Juno’s malice satisfied with this ? What increased the fame of Hercules? Did not Jun

bject him to Eurystheus? What was his first labour? How did he remove this difficulty? What achievement constitutes his thir

labour? Describe his seventh labour. What reward was promised him for this servile task? What was his eight labour? What dan

ast and most dangerous labour imposed upon him? Did not he accomplish this arduous undertaking? Did Hercules perform any oth

ep-mother Ino, crossed the sea, with his sister Helle, on the back of this ram; (in a ship whose prow was adorned with the f

the conquest of the Golden Fleece. Many authors differ in explaining this far-fetched fable. Some believe that, in Colchis,

bottom of those waters, to catch the grains of gold. Ætes made use of this means to increase his riches. Alchymists and gold

ans to increase his riches. Alchymists and gold-makers pretended that this fleece was a book, in which was written the neces

calm, which rendered the Grecian fleet, bound for Troy, immovable. In this calamity they were informed by the soothsayers, t

o be sacrificed, he was recognized and preserved by his sister. After this , Thoas was slain, and the image of Diana was remo

d to follow her into hell, but was refused a second admittance. After this , he was wont to sit in grottoes and on mountains,

rder to the tunes he play’d.” Obs. — The meaning of these fables is this : so powerful and persuasive was the eloquence of

e played so sweetly, that the dolphins flocked round the vessel. Upon this he leaped into the sea, and one of the dolphins t

urydice? Did Orpheus perform the condition? What did Orpheus do after this ? Who was Amphion? Who was Arion? In what adventur

him occupy his palace during his absence to Crete Paris, profiting by this circumstance, so basely violated the rights of ho

terwards Pyrrhus, the son of Achilles, were Grecian chiefs engaged in this war. Hector, Paris, Deiphobus, Helenus, Æneas, Me

o sooner had they entered the island Teneos, than the Trojans, seeing this immense colossus, deliberated whether they would

was the result of the Trojan war? What Grecian chiefs were engaged in this war? What principal Trojans were opposed to them?

h of the heroes fought most valiantly? What part did the gods take in this war? By what stratagem did the Greeks take Troy?

s to his head, brandished the swords, and placed them to his side. By this expedient, Ulysses discovered his sex, and urged

exempted from military duty, and busied himself with his plough. But this pretence was detected by Palamedes, who laid his

and the restoration of his companions to their original shapes. After this he reconciled himself to Circe, and had by her on

charming voices, he closed his ears, and tied himself to the mast. By this expedient, he escaped the fatal snares into which

em all, after they had treated him in the most insolent manner. After this , he became reconciled to Penelope, and ruled in p

or Hyrieus. In order to receive them with distinguished hospitality, this man killed the only ox he had. The gods, admiring

intelligence superior to the body, and which was called the soul. But this great and sublime idea was admitted and preserved

it not for these marks, no ox could be used as Apis. The festival of this god lasted seven days; the ox was led in processi

nd indecent rites. There was also an ox worshipped at Heliopolis; but this is said to have been sacred to Iris. Apis had gen

orable omen; if he refused the offered food, it was unfavorable. From this latter sign, Germanicus, when in Egypt, drew the

ard, sent forth the desired answer. While the people were celebrating this festival with extravagant marks of joy, Cambyses,

on, hatred, violence, and anarchy. The sun and planets proceeded from this chaos. The seven Genii, the ministers and compani

nd adorn it with flowers. Menu was a lawgiver: Fourteen personages of this name are said to have existed successively. The h

mour, and who, having slain two elephants, sit upon them. In front of this gate stands an octagonal pillar of stone, fifty c

opes, and holding in his right hand a rabbit. Fountains are sacred to this deity. The Hindoos fancy that Vishnu assumes diff

al and human, were usually sacrificed by the Hindoos; and vestiges of this sacrifice of human beings, still linger in many i

had been a time in which every thing was darkness and water; and that this darkness and water contained monstrous animals, m

erable hovel. But when they became so populous and rich as to rebuild this sanctuary, it was done with great labour and cost

highly polished than a mirror, and set round with gay feathers. From this fan the Mexicans fancied he saw all things on ear

earth reflected. Sacred stones in the streets of Mexico were laid for this god to repose upon. These were set upon by no mor

se and beneficent government rendered the Mexicans rich and happy. At this pinnacle of prosperity, Tez-cat-li-po-ca thought

. When they recovered, they danced before the image of the god. After this , they drank for a medicine some water which had b

hem. It was by devoting themselves unreflectingly and unreservedly to this method that the poets altered in their works the

acle and of the place which was wrapped up in it. What serves to show this , is, that this temple had hidden places, which we

place which was wrapped up in it. What serves to show this, is, that this temple had hidden places, which were called Adyta

crowns. The vestals, accompanied by young women and young men, washed this space with the pure water; the pontiff sanctified

s bound around with a ribbon. After these ceremonies, the people took this stone, and cast it into the ditch with such piece

ubits, by fourteen in width and eight in heighth.” The dimensions of this chapel, which still exists, are, according to Mr.

ed the rust of so many centuries, did not attest their existence. But this chapel was not placed in the temple of Minerva. H

ding to Josephus, attributes the construction of it to Belus; but, if this Belus is the same as Nimrod, (as it is said.) he

people from a second deluge. We know in what manner God put a stop to this foolish design. This famous tower, called the Tow

, or six thousand French feet; but the Greek text makes no mention of this prodigious height; and Strabo, who also gives a d

f this prodigious height; and Strabo, who also gives a description of this temple, makes it one stadium in height, and one s

etter accommodated to the measure which we may conceive. According to this proportion, this tower arose one hundred and twen

d to the measure which we may conceive. According to this proportion, this tower arose one hundred and twenty feet above the

nsecrated in the plains of Dura. Diodorus Siculus gives forty feet to this statue; the Scriptures, ninety; but the latter ma

nd to which he had added the golden statue forty feet in height. From this we may form some idea of the immense riches of th

t in height. From this we may form some idea of the immense riches of this huge structure. According to Herodotus, in a lowe

of this huge structure. According to Herodotus, in a lower chapel of this temple, there was a large golden statue of Jupite

ians estimated it at eight hundred talents. Herodotus adds, that near this chapel, without, there was a golden altar, upon w

in adorning and embellishing it. In one of his odes, Pindar says that this temple was built by the Amazons, when they made w

made war on the Athenians and on Theseus; but Pausanias proves, that this poet was mistaken, and relates, that a long time

Pliny gives the following description of it. In the hope of securing this temple from earthquakes, it was built in a marshy

s, was by the celebrated Scopas. Ctesiphon was the first architect of this prodigious temple. The grandeur of the architrave

ing so high such heavy masses. Ctesiphon and his son could not finish this magnificent work. Other architects succeeded them

d and twenty years. All the kings and people of Asia eagerly enriched this temple. It was burnt by Erostratus. Chapter IV

er, with the exterior surrounded with columns. In the construction of this edifice, there were employed stones of singularly

It would be impossible to describe all the riches and beauties which this temple contained. The pavement of the temple was

e, whose architects were Agamedes and Trophonius. The flames consumed this new temple in the first year of the fifty-eighth

s, with the treasures and gifts which the people had appropriated for this purpose. In order to form an idea of the riches w

and in like manner, and for the same reason, many antique temples had this form. The portico, more surprisingly grand and be

n order was adopted. In the days of Pope Eugene, there was found near this edifice, a part of a head of bronze, representing

of a wheel, of the same metal. This discovery makes it probable, that this portico formerly sustained the statue of Agrippa,

e whole of the Pantheon, he was filled with indignation to think that this monument was looked upon as the greatest effort o

plan of the famous cupola of St. Peter’s at Rome. It is asserted that this extraordinary man — this great painter, architect

of St. Peter’s at Rome. It is asserted that this extraordinary man —  this great painter, architect, and sculptor, made a wi

fter aspired to show himself the equal of Michael Angelo, looked upon this will as very singular; and the artist as abusing

ore drove into these pillars narrow and useless stair cases. It is to this rash attempt that the large chinks which are now

le, with his accustomed discernment, charm, and grace, has disengaged this treatise of all tedious, or too highly scientific

deception? This is a grave question, however sceptical some may be on this point. Imposture always belies itself. A falsehoo

of time, almost all the gods, and a great number of heroes, obtained this privilege. All days were not equally propitious f

ly in the name of Apollo, only during one month in the year. In time, this practice was changed; and the god then spoke only

ave his replies. In some places, they were received during sleep; and this sleep was prepared by mysterious operations; in o

. Herodotus has sought after the event that could have given rise to this fiction. Two priestesses of Thebes, says this aut

ould have given rise to this fiction. Two priestesses of Thebes, says this author, were stolen away by some Phœnician mercha

Thebes. Herodotus adds that the name of the dove Pleiai, was given to this woman. Nobody at first understood her language; b

flowed with a mild murmur at the foot of an oak. A woman interpreted this noise; and, upon this murmur, announced futurity

rmur at the foot of an oak. A woman interpreted this noise; and, upon this murmur, announced futurity to those who consulted

lted her. In time, more artifice was used in the manner of delivering this oracle. Some cauldrons of brass were suspended ne

hip in its hand, and which was equally suspended. When the wind shook this figure, it struck the nearest cauldron, and put i

shaken, and sent forth a sound which lasted for some time. It was on this noise that future events were given out. To incre

hing divine; and she doubtless well knew how to derive advantage from this homage paid to her. Soon her answers passed for o

d active curiosity of men in reference to futurity. Priests succeeded this woman, and assumed the office of delivering oracl

ted Jupiter Ammon with the head and horns of a ram. Eighty priests of this god carried his statue on their shoulders, in a g

from that time the oracle of Delphi spoke no more but in the name of this god. In the primitive times of this oracle, any o

spoke no more but in the name of this god. In the primitive times of this oracle, any one could be inspired. The vapour of

od, because it had three bars laid on the rock. A woman was seated on this kind of chair, and is said to have received the e

pollo. Young virgins, chosen with the greatest precautions, exercised this ministry. The Pythian was usually taken from a po

treme simplicity and ignorance were titles of preference to attain to this dignity. Suffice it to say that the Pythia could

er mouth foamed, and a violent trembling seized on her whole body. In this situation, she made efforts to escape from the pr

tia. Pausanias, who practised all the ceremonies necessary to consult this oracle, gives us no information in relation to th

s, with his statue, the work of Praxiteles. When one comes to consult this oracle, before descending into the den where he r

formed of white stones, and upon which are raised brazen obelisks. In this inclosure appears a cave, cut out by the hand of

ts proceeded to interpret it. Pausanias adds that a man once entered this den alone, without getting out of it again. He wa

ch he desired. It appears, therefore, that Saon was the institutor of this oracle, who, profiting by the drought, and the re

ure of the ministers who made them speak. The following remarks under this head will be confined to some singular and remark

lamb with a turtle served up. The fact was true: Crœsus had imagined this odd food in hopes of embarrassing her. The reply

in the temple, and saw a man who said to him: Black. He carried back this reply, which, at first, appeared ridiculous. The

t of prophecy. The learned do not agree with respect to the origin of this name, considering it either as Hebraic, African,

the case, if the Sibyls had been of different countries. He believes this mysterious girl to have travelled much, and that

we will present what fable, blended with history, gives us concerning this Sibyl. Her name was Deiphobe. She was the daughte

reserved in the freshness of youth. Apollo, nevertheless, offered her this advantage, on condition that she would crown his

delivered his oracles in the bottom of a den, placed in the temple of this god. This den had one hundred gates, whence issue

sacred woods of the Avernus were under her protection. The verses of this Sibyl were preserved by the Romans with the great

led the Quindecemviri of the Sibyls, watched over the preservation of this collection. The people yielded so much faith to t

t be subdued except by a king. The Roman people prepared to grant him this title, and the senate was to deliver the decree t

the success of the Trojan war at the time that the Greeks embarked on this expedition. 6. The Samian, or Sibyl of Samos, who

t she would burn the last three, gave her the sum she demanded. After this king had acquired them, he entrusted the charge o

riests, called Duumviri, whose ministry was confined to the charge of this sacred deposit. These books were consulted in the

of the capitol under the dictatorship of Sylla. The Senate, to repair this loss, sent into divers places, Samos, Erythræa, G

heir predecessors, they never received. It was in order to watch over this second collection, that the college of the Quinde

indecemviri of the Sibyls was formed. We do not know what the fate of this second collection. There remains to be mentioned

, and sometimes between men and animals, the latter being trained for this purpose. They took place in the amphitheatre, con

the nineteenth king of Sicyon; and, according to the sacred writings, this epoch was in the twenty-third year of Deborah’s j

roach the places in which the games were celebrated. Every attempt of this sort caused them to be thrown down from the Tarpe

o embrace him, at the same time calling him her son. She was pardoned this infringement of the law; but from that time, mast

e magnificence and richness of the temple of Jupiter Olympius. Around this temple was a sacred wood, called the Altis, in wh

recian families pretended to be descended from the Hellens; and thus, this name, peculiar to a single family, became the gen

en divine honours. These facts cannot be contested; but the origin of this wonderful man, the country which gave him birth,

mpelled to yield to the genius of Pompey. Odin, it is said, was among this number. Obliged to fly from the pursuit of the Ro

eighbouring countries; and it was Odin who performed the functions of this worship, as a chief, aided by twelve other pontif

ter, he passed into Fionia, which immediately became his conquest. In this pleasant island, it is said; he made a long stay,

hfully to preserve the deposit of the religious and magic sciences of this prince. So many conquests had not yet satisfied h

h, it was burnt with great pomp and magnificence. Such was the end of this man, no less extraordinary in his death than in h

s Mr.  Mallet, to make objections against so ingenious a narrative as this account of Odin, although it gives too much impor

ndinavians. It is also probable that he, his father, or the author of this religion, whoever he was, came from Scythia, or t

pt to run into the channels of inquietude and levity. Notwithstanding this , the Scythians corrupted their worship by a mixtu

becomes proper, therefore, to distinguish two ages in the religion of this people, and not confound the fictions of the poet

ing, the searcher into hidden things, the immutable. It attributed to this god, omnipotence, omniscience, and incorruptible

science, and incorruptible justice, and forbade the representation of this divinity under any corporeal form. He could not b

statues, justly appeared to these people an extravagant impiety. From this supreme divinity emanated a variety of subaltern

ected only towards the intelligence that animated them. The motive of this worship was the fear of a God, offended by the si

brave and intrepid, were the chief moral consequences resulting from this worship. At length, the introduction of a life to

this worship. At length, the introduction of a life to come, cemented this religious edifice; cruel punishments were reserve

, therefore, conclude, that it was at the time of Odin’s arrival that this religion began to lose its primitive purity; as i

s religion began to lose its primitive purity; as it is obvious, that this conqueror, by introducing himself to the people o

ts of example and of the times ultimately destroyed the simplicity of this religion; and the Scythians at last associated wi

ltern divinities. Fear, desire, want, and passion, were the origin of this guilty change; and we are aware that the same cau

d man, who is to live forever; and before heaven and earth were made, this god was already with the giants. It is likely th

duce by her subaltern deities, man, and all other creatures; and upon this belief was founded the veneration they had for Ea

tonic language, Frea or Frau, signifies a woman. In succeeding times, this Frea became the goddess of love and debauchery, t

ut various passages in ancient history, show that many did not follow this creed, acknowledging no other subaltern divinity

ntion, as, in disclosing to us the sentiments of the ancient Celts on this important point, it is sometimes expressed in a s

) swallowing up every thing with twelve rivers (Eliwagar issuing from this fountain.) The sun had no palace; the stars did n

d an inflamed world on the side of the south (Musspellheim;) and from this burning world, there incessantly slide away into

h, hearing, and sight, to which he added beauty and dress. It is from this man, named Askus, (Ash,) and from this woman, nam

d beauty and dress. It is from this man, named Askus, (Ash,) and from this woman, named Embla, (Alder,) that is descended th

st woman, created by the gods, and who received motion from them: all this can be nothing but the vestiges and recollections

most warlike people on earth. The inhabitants of the North joined to this doctrine a still more barbarous and dangerous pre

Celts in reference to the future state, and to the last destinies of this world. There will come a time, says the Edda,

him, will vomit upon the waters and in the air, torrents of venom. In this confusion the stars will flee away, the heaven wi

still remains, the stones of which are of a prodigious size. Even at this day, men might well hesitate to undertake a simil

chinery. What increases our astonishment is, that the stones of which this structure is composed, are very rare in the isle

e immolated; the will of the assembly and the lot combined, regulated this choice. The unfortunate upon whom the lot fell, w

ings and other fathers who imposed silence on nature in order to obey this barbarous custom. When the victim was chosen, it

uspended in the sacred forest. Near the temple of Upsal was a wood of this kind, every tree and leaf of which was looked upo

w have for human sacrifices, it nevertheless appears by history, that this barbarous usage was once almost general on earth.

ndering people of Africa and of America, again, gave themselves up to this guilty folly. But we cease to wonder at it, when

, and forced them to relate the destinies. Odin gave out, that he had this power; an ancient Icelandic ode describes him as

ned by the bards. The chiefs of tribes strove to equal the kings; and this noble emulation, communicating itself to the whol

Germans transmitted, until the eighth century, poetical traditions by this means. It is not, then, to be wondered at, that t

These came to replace the bards, under the name of Troubadours. And, this appears to be a suitable place to drop a remark o

ent to be examined in the school of the druids of Great Britain. From this series of observations, it appears that, from the

o temples to divinity. It is even found in the poesies of Ossian that this sublime bard shows contempt for the temples and w

god, around a statue which he calls the stone of power . He condemns this worship, and considers it as impious. The Druids,

the palaces of the clouds. Merit and bravery obtained the first; and this idea tended to redouble the emulation of warriors

s of the ethereal palace, by singing the funeral hymn. The neglect of this ceremony, left the soul in the mists of the lake

ated to Esus and Teutates. Tacitus, Lactantius, and Lucian, attest to this cruel degradation. The conquests of Julius Cesar

e, into which they cast gold and silver, taken from their enemies. To this worship was joined that of rivers, creeks, founta

even to the dignity of vergobret, which equalled that of a king; but this pretended king could do nothing without the advic

ertimes, the Druids stripped them of that authority; but the epoch of this usurpation is unknown. Chapter X: Doctrine of

to nobody. The Druids also cultivated the science of medicine. Upon, this point, the people yielded them unlimited confiden

nction of druidism. The numerous edicts of the Roman emperors against this crime, not only prove its existence, but also sho

e of fourteen out of the presence of their parents. 15. Money lent in this life, will be rendered to creditors in the other

nd could read future events, abandoned almost entirely to their wives this portion of their ministry. The almost idolatrous

it makes no particular mention of those of the Druids. We shall close this article by citing what is well known respecting t

tianity completely triumphed over the superstitions of the Gauls; and this triumph took place in some provinces, but at a ve

ticularly that of the Greeks. “In the first place, the genuine key to this religion is the philosophy of Pythagoras and Plat

ian, has been only partially studied, and imperfectly understood. For this , theology was first mystically and symbolically p

ded by Plato and his genuine disciples. The peculiarity of it also is this , that it is no less scientific than sublime; and

ty, was called by the Pythagorean and Platonic philosophers, the one; this name being adapted the best of all others to a na

le and unknown. But it is impossible that such a nature could produce this visible world without media; since, if this had b

ch a nature could produce this visible world without media; since, if this had been the case, all things must have been, lik

nd union with each other, and with the First Cause; yet so, as amidst this union, to preserve their own essence distinct fro

gods by their elevation are closely united to the First Cause, and by this means are transcendently similar to, without bein

, we call those that are pure and virgins, Κοραι, korai. He adds, “on this account poets say that Saturn devoured his childr

ct not only seeks and procreates, but produces light and benefits. On this account, also, he is called αγκυλομητις, agkulome

drawn by four horses, and that he is perpetually young, signifying by this his power, which is motive of the whole of nature

Moon governs all those parts which surround the earth. “According to this theology, also, of the gods some are mundane, but

rva, and Mars preside over it with a guardian power. But the truth of this may be seen in statues, as well as in enigmas. Fo

inciple of things is not the immediate artificer of the universe; and this not from any defect, but on the contrary, through

ter, who is the Dimiurgus or maker of the world, is not, according to this theology, the First Cause. “The genuine Pagan cre

al to 81 English feet.” — Webster’s Dict. 2. For an illustration of this , see Taylor’s translation of Proclus on the Theol

NRY WADSWORTH LONGFELLOW, the poet alike of the many and of the few. this attempt to popularize mythology, and extend the e

persons to add to their more solid acquirements the easy learning of this little volume, much of the poetry of Milton which

s is not to be expected of the general reader in a practical age like this . The time even of the young is claimed by so many

arcæ,” the “judgment of Paris,” and the “honors of Ganymede,” without this knowledge. Shall we be told that answers to such

assical Dictionary; and so of others. Our work is an attempt to solve this problem, by telling the stories of mythology in s

Classical Dictionary for the parlor. Most of the classical legends in this book are derived from Ovid and Virgil. They are n

instinct bring back the old names; Spirits or gods that used to share this earth With man as with their friend; and at this

s that used to share this earth With man as with their friend; and at this day ’Tis Jupiter who brings whate’er is great. An

iterranean. Their imagination meantime peopled the western portion of this sea with giants, monsters, and enchantresses; whi

the earth, back to his place of rising in the east. Milton alludes to this in his “Comus.” “Now the gilded car of day His g

ed as a monster who devoured his children.1 Jupiter, however, escaped this fate, and when grown up espoused Metis, (Prudence

quarrel which occurred between them. Vulcan’s lameness, according to this account, was the consequence of his fall. He was

and of Lemnos, which was thenceforth sacred to him. Milton alludes to this story in Paradise Lost, Book I.                 

not transparent. God and Nature at last interposed, and put an end to this discord, separating earth from sea, and heaven fr

aven, there lurked still some heavenly seeds. Prometheus took some of this earth, and kneading it up with water, made man in

aculties necessary for their preservation. Epimetheus undertook to do this , and Prometheus was to overlook his work, when it

s torch at the chariot of the sun, and brought down fire to man. With this gift man was more than a match for all other anim

no occasion. Pandora was seized with an eager curiosity to know what this jar contained; and one day she slipped off the co

ly excepted, which lay at the bottom, and that was hope. So we see at this day, whatever evils are abroad, hope never entire

ne was left, and finally she also took her departure. Jupiter, seeing this state of things, burned with anger. He summoned t

hful worshipper of the gods. Jupiter, when he saw none left alive but this pair, and remembered their harmless lives and pio

l; the stones are her bones; these we may cast behind us; and I think this is what the oracle means. At least, it will do no

a hard race, and well adapted to labor, as we find ourselves to be at this day, giving plain indications of our origin.   Th

th of will resisting oppression. Byron and Shelley have both treated this theme. The following are Byron’s lines: — “Titan

feeble animals, hares, wild goats, and such game. In commemoration of this illustrious conquest he instituted the Pythian ga

famous statue of Apollo called the Belvedere represents the god after this victory over the serpent Python. To this Byron al

ere represents the god after this victory over the serpent Python. To this Byron alludes in his Childe Harold, iv. 161: — “

ew arms around her father’s neck, and said, “Dearest father, grant me this favor, that I may always remain unmarried, like D

the earth to enclose me, or change my form, which has brought me into this danger!” Scarcely had she spoken, when a stiffnes

pass backward and forward through the gap. As they stood, Pyramus on this side, Thisbe on that, their breaths would mingle.

he spot to guard thee. Come forth, ye lions, from the rocks, and tear this guilty body with your teeth.” He took up the veil

ots, so that the red color mounted through the trunk to the fruit. By this time Thisbe, still trembling with fear, yet wishi

nting kisses on the cold lips. “O Pyramus,” she cried, “what has done this ? Answer me, Pyramus; it is your own Thisbe that s

, and the tree ever after brought forth purple berries, as it does to this day.   Moore, in the Sylph’s Ball, speaking of D

ke that which barred young Thisbe’s bliss,) Through whose small holes this dangerous pair     May see each other, but not ki

heat that burns me.” Some one passing by one day heard him talking in this way to the air, and, foolishly believing that he

the groves and my solitary rambles delightful.” He was running on in this way when he heard, or thought he heard, a sound a

if I have ever deserved kindness at your hands, my husband, grant me this last request; do not marry that odious Breeze!” T

that his daughter, whom he had long sought in vain, was hidden under this disguise, mourned over her, and, embracing her wh

strument before. “Young man,” said he, “come and take a seat by me on this stone. There is no better place for your flocks t

day, as she was returning from the chase, Pan met her, told her just this , and added more of the same sort. She ran away, w

ut them as ornaments on the tail of her peacock, where they remain to this day. But the vengeance of Juno was not yet satiat

you, my foster-parents, if you feel for me, and see with displeasure this unworthy treatment of me, show it, I beseech you,

this unworthy treatment of me, show it, I beseech you, by forbidding this guilty couple from coming into your waters.” The

ey himself. Latona and the Rustics. Some thought the goddess in this instance more severe than was just, while others

cent event brought older ones to mind, and one of the bystanders told this story: “Some countrymen of Lycia once insulted th

ne of the country people replied, ‘No mountain or river god possesses this altar, but she whom royal Juno in her jealousy dr

ear her twins. Bearing in her arms the infant deities, Latona reached this land, weary with her burden and parched with thir

parched with thirst. By chance she espied on the bottom of the valley this pond of clear water, where the country people wer

jeers and threats of violence if she did not leave the place. Nor was this all. They waded into the pond and stirred up the

down upon us, that I have told you the truth. If I speak falsely, let this be the last time I behold his light. But it needs

shook his radiant head in warning. “I have spoken rashly,” said he; “ this only request I would fain deny. I beg you to with

ive me, often trembles for me lest I should fall headlong. Add to all this , the heaven is all the time turning round and car

his head, and, with a foreboding sigh, said, “If, my son, you will in this at least heed my advice, spare the whip and hold

he Libyan desert was dried up to the condition in which it remains to this day. The Nymphs of the fountains, with dishevelle

ky voice called on Jupiter. “O, ruler of the gods, if I have deserved this treatment, and it is your will that I perish with

why withhold your thunderbolts? Let me at least fall by your hand. Is this the reward of my fertility, of my obedient servic

Is this the reward of my fertility, of my obedient service? Is it for this that I have supplied herbage for cattle, and frui

o us from the devouring flame. O, take thought for our deliverance in this awful moment!” Thus spoke Earth, and overcome wit

r of Phœbus’ chariot Phaëton, Struck by Jove’s thunder, rests beneath this stone. He could not rule his father’s car of fire

them, and the river-sands became changed into gold, as they remain to this day. Thenceforth Midas, hating wealth and splendo

erfect pattern of those of an ass. Mortified enough was King Midas at this mishap; but he consoled himself with the thought

an whispering the story, and has continued to do so, from that day to this , every time a breeze passes over the place.   The

irds and cormorants. Once on a time Jupiter, in, human shape, visited this country, and with him his son Mercury (he of the

the guardian of their humble cottage; and they bethought them to make this a sacrifice in honor of their guests. But the goo

to the gods their united wish. “We ask to be priests and guardians of this your temple; and since here we have passed our li

feared that his kingdom would be laid open to the light of day. Under this apprehension, he mounted his chariot, drawn by bl

d in her flight, and waft it to the feet of the mother. Ceres, seeing this , was no longer in doubt of her loss, but she did

stole the seeds — thistles and brambles were the only growth. Seeing this , the fountain Arethusa interceded for the land. “

. The voice said, ‘Why do you fly, Arethusa? I am Alpheus, the god of this stream.’ I ran, he pursued; he was not more swift

d, and wrapped me suddenly in a thick cloud. The river god looked now this way and now that, and twice came close to me, but

rt, in less time than it takes to tell it I became a fountain. But in this form Alpheus knew me and attempted to mingle his

ful bride of the monarch of the realms of the dead.” When Ceres heard this , she stood for a while like one stupefied; then t

est with her husband Pluto. Ceres allowed herself to be pacified with this arrangement, and restored the earth to her favor.

ligious celebrations among the Greeks.   There can be little doubt of this story of Ceres and Proserpine being an allegory.

ain To seek her through the world, ——              * * * * might with this Paradise Of Eden strive.” Hood, in his Ode to M

that a cup thrown into the Alpheus appeared again in Arethusa. It is this fable of the underground course of Alpheus that C

the water, plunged in, and swam away. He did not know what to make of this , whether some god had done it or some secret powe

been promoted to his present dignity, and added, “But what avails all this if it fails to move your heart?” He was going on

t avails all this if it fails to move your heart?” He was going on in this strain, but Scylla turned and hastened away. Glau

youth beloved of the gods will appear and help him. Endymion fulfils this prophecy, and aids in restoring Glaucus to youth,

y will. ’Twas freedom! and at once I visited The ceaseless wonders of this ocean-bed,” etc. Keats. Chapter VIII. Pygma

ent on her lover. Venus blessed the nuptials she had formed, and from this union Paphos was born, from whom the city, sacred

enus, received its name.   Schiller, in his poem the Ideals, applies this tale of Pygmalion to the love of nature in a yout

nymph Lotis, who, running from a base pursuer, had been changed into this form. This they learned from the country people w

ncing wood, and would gladly have been enveloped in the same bark. At this moment Andræmon, the husband of Dryope, with her

eaves, and while she could she spoke. “I am not guilty. I deserve not this fate. I have injured no one. If I speak falsely,

foliage perish with drought and my trunk be cut down and burned. Take this infant and give it to a nurse. Let it often be br

to call me mother, and to say with sadness, ‘My mother lies hid under this bark.’ But bid him be careful of river banks, and

ere changed into lions for their ingratitude to her. Having given him this warning, she mounted her chariot drawn by swans,

l than the Tyrian sprang up, resembling the lily, if it were not that this is purple and that silvery white.7 And this was n

lily, if it were not that this is purple and that silvery white.7 And this was not enough for Phœbus; but to confer still gr

tals with his sorrow, and inscribed “Ah! ah!” upon them, as we see to this day. The flower bears the name of Hyacinthus, and

uoit out of its course to make it strike Hyacinthus. Keats alludes to this in his Endymion, where he describes the lookers-o

mouth while it called aloud on you. No uncertain messenger tells you this , no vague rumor brings it to your ears. I come in

ith his hair wet with sea-water, he appeared to wretched me. Here, in this very spot, the sad vision stood,” — and she looke

d,” — and she looked to find the mark of his footsteps. “This it was, this that my presaging mind foreboded, when I implored

he assaults of the sea, and stem its violent ingress. She leaped upon this barrier and (it was wonderful she could do so) sh

ron’s Bride of Abydos might seem borrowed from the concluding part of this description, if it were not stated that the autho

nus and Pomona. The Hamadryads were Wood-nymphs. Pomona was of this class, and no one excelled her in love of the gar

nd bore for its weapon not a javelin, but a pruning-knife. Armed with this , she busied herself at one time to repress the to

ged soldier, and again he bore a fishing-rod, as if going to fish. In this way he gained admission to her again and again, a

o love any one they happen to see; he loves you, and you only. Add to this , he is young and handsome, and has the art of ass

a hard heart, and will visit such offences sooner or later. To prove this , let me tell you a story, which is well known in

, O ye gods, who look down on mortal woes, observe my fate! I ask but this : let me be remembered in coming ages, and add tho

om the avenging deity had already marked for punishment. “‘Let us see this sad procession,’ said she, and mounted to a turre

t Venus found her altars deserted, while men turned their devotion to this young virgin. As she passed along, the people san

d the anger of the gods, consulted the oracle of Apollo, and received this answer: “The virgin is destined for the bride of

aytime in hunting upon the mountains. The sisters, not satisfied with this reply, soon made her confess that she had never s

estined to marry a direful and tremendous monster. The inhabitants of this valley say that your husband is a terrible and mo

oiced. “For now,” said they, “he will perhaps choose one of us.” With this idea, without saying a word of her intentions, ea

very well it is by none of your own doings that you have succeeded in this task, and I am not satisfied yet that you have an

to make yourself useful. But I have another task for you. Here, take this box and go your way to the infernal shades, and g

Here, take this box and go your way to the infernal shades, and give this box to Proserpine and say, ‘My mistress Venus des

aint myself with it to appear at the circle of the gods and goddesses this evening.” Psyche was now satisfied that her destr

ays in so dreadful a manner? and what cowardice makes thee sink under this last danger who hast been so miraculously support

roserpine has given you the box filled with her beauty, of all things this is chiefly to be observed by you, that you never

o the treasure of the beauty of the goddesses.” Psyche, encouraged by this advice, obeyed it in all things, and taking heed

e the contents of the box. “What,” said she, “shall I, the carrier of this divine beauty, not take the least bit to put on m

use of the lovers so earnestly with Venus that he won her consent. On this he sent Mercury to bring Psyche up to the heavenl

and when she arrived, handing her a cup of ambrosia, he said, “Drink this , Psyche, and be immortal; nor shall Cupid ever br

more recent date than most of the legends of the Age of Fable. It is this that Keats alludes to in his Ode to Psyche. “O l

ulous followers of a political chief are called by that name, down to this day. But the origin of the Myrmidons would not gi

ook, then closed them in death. “What heart had I left me, during all this , or what ought I to have had, except to hate life

which overlooked the plain where Minos and his army were encamped. To this tower Scylla used to repair, and look abroad over

talked thus with herself: “I know not whether to rejoice or grieve at this sad war. I grieve that Minos is our enemy; but I

rself; for love of you I have done it. See here the purple lock! With this I give you my father and his kingdom.” She held o

eeps up her old habit of having the last word. Narcissus’s cruelty in this case was not the only instance. He shunned all th

eat you! Let me at least gaze upon you, if I may not touch you.” With this , and much more of the same kind, he cherished the

beginning of the second canto of the same poem, Byron thus alludes to this story: — “The winds are high on Helle’s wave,   

needle, one would have said that Minerva herself had taught her. But this she denied, and could not bear to be thought a pu

th mine,” said she; “if beaten I will pay the penalty.” Minerva heard this and was displeased. She assumed the form of an ol

ve,” she said, “guilty woman! and that you may preserve the memory of this lesson, continue to hang, both you and your desce

d grasped     The mild bull’s golden horn.” In his Princess there is this allusion to Danaë: — “Now lies the earth all Dan

d surveyed the people with haughty looks. “What folly,” said she, “is this ! — to prefer beings whom you never saw to those w

able of the gods; my mother was a goddess. My husband built and rules this city, Thebes, and Phrygia is my paternal inherita

f my power; nor is my form and presence unworthy of a goddess. To all this let me add I have seven sons and seven daughters,

thy of my alliance. Have I not cause for pride? Will you prefer to me this Latona, the Titan’s daughter, with her two childr

ortunate indeed am I, and fortunate I shall remain! Will any one deny this ? My abundance is my security. I feel myself too s

e solemnities, — put off the laurel from your brows, — have done with this worship!” The people obeyed, and left the sacred

f my worship altogether unless you protect me.” She was proceeding in this strain, but Apollo interrupted her. “Say no more,

overwhelmed with the blow, destroyed himself. Alas! how different was this Niobe from her who had so lately driven away the

nd mantle her distress.” Childe Harold, IV. 79. Our illustration of this story is a copy of a celebrated statue in the imp

e following is a translation of a Greek epigram supposed to relate to this statue: — “To stone the gods have changed her, b

the victim. Then spoke Perseus: “There will be time enough for tears; this hour is all we have for rescue. My rank as the so

auty, black; at least so Milton seems to have thought, who alludes to this story in his Penseroso, where he addresses Melanc

he stars, forming the constellation of that name. Though she attained this honor, yet the Sea-Nymphs, her old enemies, preva

expostulations, calling the gods to witness that he was guiltless of this outrage on the rights of hospitality. Perseus and

instead of wounding, it recoiled with a ringing noise. Phineus beheld this dreadful result of his unjust aggression, and fel

thers, as the giants, differed from men chiefly in their size; and in this particular we must recognize a wide distinction a

war which the giants waged against the gods, and of its result. While this war lasted the giants proved a formidable enemy.

he child by the feet and left him hanging to the branch of a tree. In this condition the infant was found by a peasant, who

o thus unknowingly became the slayer of his own father. Shortly after this event the city of Thebes was afflicted with a mon

wife Antea looked with too much admiration on the young warrior. From this instance of Bellerophon being unconsciously the b

ed him to procure if possible the horse Pegasus for the conflict. For this purpose he directed him to pass the night in the

him throw his rider, who became lame and blind in consequence. After this Bellerophon wandered lonely through the Aleian fi

ith like safety guided down Return me to my native element; Lest from this flying steed unreined (as once Bellerophon, thoug

towards heaven. Our own poet Longfellow also records an adventure of this famous steed in his Pegasus in Pound.   Shaksper

one instance succeeded in restoring the dead to life. Pluto resented this , and Jupiter, at his request, struck the bold phy

es, or Clashing Islands. Phineus instructed the Argonauts how to pass this dangerous strait. When they reached the islands t

It remained to lull to sleep the dragon that guarded the fleece, and this was done by scattering over him a few drops of a

of the story of Noah and the ark. The name Argo seems to countenance this , and the incident of the dove is another confirma

account of the ship Argo and her crew, which gives a good picture of this primitive maritime adventure: — “From every regi

d left him. Moore, in one of his songs, makes a beautiful allusion to this incident: — “When Hylas was sent with his urn to

ead and the rough hide which were the trophies of his success. But at this , envy excited the rest to strife. Plexippus and T

fe which twice I gave thee, first at thy birth, again when I snatched this brand from the flames. O that thou hadst then die

, yet too girlish for a boy. Her fortune had been told, and it was to this effect: “Atalanta, do not marry; marriage will be

t: “Atalanta, do not marry; marriage will be your ruin.” Terrified by this oracle, she fled the society of men, and devoted

; but death must be the penalty of all who try and fail.” In spite of this hard condition some would try. Hippomenes was to

nced, and were put to death without mercy. Hippomenes, not daunted by this result, fixing his eyes on the virgin, said, “Why

ludes to the story of Atalanta and Hippomenes thus: — “Even here, in this region of wonders, I find That light-footed Fancy

a terrible lion. Eurystheus ordered Hercules to bring him the skin of this monster. After using in vain his club and arrows

shoulders; but Eurystheus was so frightened at the sight of it and at this proof of the prodigious strength of the hero, tha

hat they had gone in the opposite direction. Hercules was deceived by this stratagem, and would have failed to find his oxen

in a fit of madness killed his friend Iphitus, and was condemned for this offence to become the slave of Queen Omphale for

ffence to become the slave of Queen Omphale for three years. While in this service the hero’s nature seemed changed. He live

e hand-maidens of Omphale, while the queen wore his lion’s skin. When this service was ended he married Dejanira and lived i

k to his flesh, and with it he tore away whole pieces of his body. In this state he embarked on board a ship and was conveye

ll to receive him kindly. If any of you feel grieved at his attaining this honor, yet no one can deny that he has deserved i

group of Hebe and Ganymede, now in the Athenæum gallery. According to this , Hebe was dismissed from her office in consequenc

, describes among the decorations on the walls a picture representing this legend: — “There, too, flushed Ganymede, his ros

d with human victims. Theseus resolved to deliver his countrymen from this calamity, or to die in the attempt. Accordingly,

where Theseus abandoned Ariadne, leaving her asleep.13 His excuse for this ungrateful treatment of his benefactress was that

into one state, of which Athens was the capital. In commemoration of this important event, he instituted the festival of Pa

he storm ceased and stars appeared on the heads of the brothers. From this incident, Castor and Pollux came afterwards to be

s, but what is known among the gods as his lesser panoply. Arrayed in this , he entered the chamber of Semele. Her mortal fra

d, commanded, and threatened. “Go,” said he to his attendants, “seize this vagabond leader of the rout and bring him to me.

ng off his drowsiness exclaimed, ‘What are you doing with me? What is this fighting about? Who brought me here? Where are yo

attened and ending in a crooked tail. One exclaimed, ‘What miracle is this !’ and as he spoke his mouth widened, his nostrils

of Bacchus.” Pentheus here exclaimed, “We have wasted time enough on this silly story. Take him away and have him executed

ined by the substitution. The poet Wordsworth thus strongly expresses this sentiment: —                               “Grea

ather be A Pagan, suckled in a creed outworn, So might I, standing on this pleasant lea, Have glimpses that would make me le

sumed to violate with the axe a grove sacred to Ceres. There stood in this grove a venerable oak so large that it seemed a w

is head. Then from the midst of the oak came a voice, “I who dwell in this tree am a nymph beloved of Ceres, and dying by yo

ox, and now a stag, — got away from her purchasers and came home. By this base method the starving father procured food; bu

ciate services as well as punish injuries. The story of Rhœcus proves this . Rhœcus, happening to see an oak just ready to fa

at she deprived him of sight. Our countryman, J. R. Lowell, has taken this story for the subject of one of his shorter poems

ject of one of his shorter poems. He introduces it thus: — “Hear now this fairy legend of old Greece, As full of freedom, y

Was ripe old age, and rather sleep than death.” The Camenæ. By this name the Latins designated the Muses, but include

shown. It was said that Numa, the second king of Rome, was favored by this nymph with secret interviews, in which she taught

thus alludes to Egeria and her grotto: — “Here didst thou dwell, in this enchanted cover, Egeria! all thy heavenly bosom b

ns’ transformations when I myself am an instance of the possession of this power? Sometimes I become a serpent, and sometime

royal Juno owes me no enmity nor punishes me with heavy tasks. As for this man, who boasts himself the son of Jove, it is ei

true, for it cannot be true except by his mother’s shame.’ As I said this Hercules scowled upon me, and with difficulty res

coil and hissed at him with my forked tongue. He smiled scornfully at this , and said, ‘It was the labor of my infancy to con

choked, and struggled to get my neck out of his grasp. Vanquished in this form, I tried what alone remained to me and assum

ragging my head down to the ground, overthrew me on the sand. Nor was this enough. His ruthless hand rent my horn from my he

of finding a hidden meaning in their mythological tales. They explain this fight of Acheloüs with Hercules by saying Acheloü

merly subject to overflow, but now redeemed, became very fertile, and this is meant by the horn of plenty. There is another

h skill in the healing art that he even restored the dead to life. At this Pluto took alarm, and prevailed on Jupiter to lau

at some one would consent to die in his stead. Admetus, in his joy at this reprieve, thought little of the ransom, and perha

as Admetus revived, and she was rapidly sinking to the grave. Just at this time Hercules arrived at the palace of Admetus, a

opinion, the decision should be left to Eriphyle. Polynices, knowing this , gave Eriphyle the collar of Harmonia, and thereb

und to look at her till they should have reached the upper air. Under this condition they proceeded on their way, he leading

ng flesh of the animal; and Virgil, in the following story, shows how this supposed fact may be turned to account for renewi

she died. To avenge her death, the nymphs, her companions, have sent this destruction to your bees. You have to appease the

n the wall. See Tennyson’s poem of Amphion for an amusing use made of this story. Linus. Linus was the instructor of H

— Ibycus — Simonides — Sappho. The poets whose adventures compose this chapter were real persons some of whose works yet

ust die! If you would have a grave on shore, yield yourself to die on this spot; but if otherwise, cast yourself into the se

in their own temple’s enclosure he defies the gods mingling freely in this throng of men that now presses into the amphithea

ats is a wild and fanciful poem, containing some exquisite poetry, as this , to the moon: —                                 

to gain possession of the maiden by violence. Her father, incensed at this conduct, having made Orion drunk, deprived him of

d there meeting the sun-god, was restored to sight by his beam. After this he dwelt as a hunter with Diana, with whom he was

the marvels of ancient mythology, there still exist some memorials of this . On the banks of the river Nile, in Egypt, are tw

t writers record that when the first rays of the rising sun fall upon this statue a sound is heard to issue from it, which t

ell you; they were in equal measure. O Venus, how great is thy power! this fierce giant, the terror of the woods, whom no ha

m a view of us as we sat. ‘I see you,’ he exclaimed, ‘and I will make this the last of your love-meetings.’ His voice was a

heroic resistance, yet by no means justified the wrong which brought this danger upon her. He was united in marriage with A

eeks, and that was a quarrel between Achilles and Agamemnon. It is at this point that the great poem of Homer, The Iliad, be

me to Greece. The gods and goddesses interested themselves as much in this famous war as the parties themselves. It was well

state, he thought only of her and let the battle go as it would. But this absorption did not continue long, and when, upon

of it may drive back the Trojans.” Patroclus was strongly moved with this address, and hastened back to Achilles, revolving

ded to complete his victory. Thus the two heroes met face to face. At this decisive moment the poet, as if reluctant to give

ord of earth and air! O king! O father! hear my humble prayer! Dispel this cloud, the light of heaven restore; Give me to se

at Achilles had felt since the death of Patroclus was at the sight of this splendid armor. And now, arrayed in it, he went f

“How can I,” said he to himself, “by whose command the people went to this day’s contest, where so many have fallen, seek sa

as gone. Then Hector understood his doom and said, “Alas! it is plain this is my hour to die! I thought Deiphobus at hand, b

city. What words can tell the grief of King Priam and Queen Hecuba at this sight! His people could scarce restrain the old k

ut Apollo would not permit the body to be torn or disfigured with all this abuse, but preserved it free from all taint or de

from the earth, and thus spake: “Priam, I know that thou hast reached this place conducted by some god, for without aid divi

s a claimant with the boy Hyacinthus for the honor of giving birth to this flower. There is a species of Larkspur which repr

hich represents the hyacinth of the poets in preserving the memory of this event, the Delphinium Ajacis —  Ajax’s Larkspur.

eaven, and the belief was that the city could not be taken so long as this statue remained within it. Ulysses and Diomed ent

Laocoon, the priest of Neptune exclaims, “What madness, citizens, is this ? Have you not learned enough of Grecian fraud to

the queen’s work.   Dyer, in his poem of the Fleece, thus alludes to this incident: —                       “—— many yet a

In Egypt gave to Jove-born Helena, Is of such power to stir up joy as this , To life so friendly or so cool to thirst.” Comu

tural retribution, — just, Had it but been from hands less near, — in this , Thy former realm, I call thee from the dust!” O

given some of their own food, the lotus-plant, to eat. The effect of this food was such that those who partook of it lost a

Ulysses approaching him handed him a bowl of wine, saying, “Cyclops, this is wine; taste and drink after thy meal of men’s

to whom thou owest thy shameful loss of sight.” The Cyclops, hearing this , seized a rock that projected from the side of th

ned their companions. Ulysses next arrived at the island of Æolus. To this monarch Jupiter had intrusted the government of t

 too high; Only I pray, as fairest boon, to die; To be delivered from this cumbrous flesh, From this gross, detestable, filt

fairest boon, to die; To be delivered from this cumbrous flesh, From this gross, detestable, filthy mesh, And merely given

must not be violated, whatever the wants of the voyagers might be. If this injunction were transgressed destruction was sure

y yet had left of the supply which Circe had put on board. So long as this supply lasted the people kept their oath, but con

rose that broke his mast, and threatened to rend the raft asunder. In this crisis he was seen by a compassionate sea-nymph,

, and swam to a vessel which lay becalmed off shore. Byron alludes to this leap of Telemachus and Mentor in the following st

of her brother’s garments were among the contents of the wagon. When this was done, and Ulysses, retiring to a sheltered pl

them, and the fields that they had planted failed to yield a crop. In this gloomy aspect of affairs Æneas was warned in a dr

eparated, so that Æneas thought that all were lost except his own. At this crisis, Neptune, hearing the storm raging, and kn

e was at no loss to account for it, but his anger was not the less at this interference in his province. He called the winds

aller, in his Panegyric to the Lord Protector, (Cromwell,) alludes to this stilling of the storm by Neptune: — “Above the w

ives only so much land as they could enclose with a bull’s hide. When this was readily granted, she caused the hide to be cu

t on which she built a citadel, and called it Byrsa, (a hide.) Around this fort the city of Carthage rose, and soon became a

eemed philosophers. The region where Virgil locates the entrance into this abode is perhaps the most strikingly adapted to e

g the rest back. Æneas, wondering at the sight, asked the Sibyl, “Why this discrimination?” She answered, “Those who are tak

e promontory should bear the name of Cape Palinurus, which it does to this day. Leaving Palinurus consoled by these words, t

f scorpions, and delivers the offender over to her sister Furies.” At this moment with horrid clang the brazen gates unfolde

ath their feet as heaven was high above their heads. In the bottom of this pit, the Titan race, who warred against the gods,

red like seed among the heavenly bodies, the sun, moon, and stars. Of this seed the inferior gods created man and all other

to relate to him the exploits they should perform in the world. After this he reverted to the present, and told his son of t

nchor in the mouth of the Tiber. The poet, having brought his hero to this spot, the destined termination of his wanderings,

ords and accepted the omen. “All hail, promised land!” he exclaimed, “ this is our home, this our country.” He then took meas

the omen. “All hail, promised land!” he exclaimed, “this is our home, this our country.” He then took measures to find out w

raised hand thus addressed Diana: “Goddess of the woods! I consecrate this maid to you;” then hurled the weapon with its bur

and to say, “O goddess-born, destined possessor of the Latin realms, this is the promised land, here is to be your home, he

ion of arms for some days to allow both armies to bury their dead. In this interval Æneas challenged Turnus to decide the co

stantly his rage revived, and exclaiming, “Pallas immolates thee with this blow,” he thrust him through with his sword. Here

elements out of which the universe was constructed. How he conceived this process has never been satisfactorily explained.

, nothing perishes. The soul passes hither and thither, occupying now this body, now that, passing from the body of a beast

form a choral dance round the central fire, “not without song.” It is this doctrine which Shakspere alludes to when he makes

kspere alludes to when he makes Lorenzo teach astronomy to Jessica in this fashion: — “Look, Jessica, see how the floor of

he young-eyed cherubim; Such harmony is in immortal souls! But whilst this muddy vesture of decay Doth grossly close it in w

the reverse. The name has become proverbial. J. R. Lowell uses it in this sense in his charming little poem, — To the Dande

t with weapons, only with music and eloquence. His brother Typhon saw this , and filled with envy and malice sought during hi

ing her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis, the

the east, and was fed with milk for four months. At the expiration of this term the priests repaired at new moon, with great

l was held to celebrate his birthday. The people believed that during this festival the crocodiles forgot their natural fero

cistern and then buried him in the temple of Serapis. On the death of this bull, whether it occurred in the course of nature

resented in statuary with the head veiled, a symbol of mystery. It is this which Tennyson alludes to in Maud, IV. 8: — “For

the hallowed air, and who was named the Pythia. She was prepared for this duty by previous ablution at the fountain of Cast

y placed a stone, in such a manner that it could be taken out; and by this means, from time to time, purloined the treasure.

irth of Christ, and were heard no more after that date. Milton adopts this view in his Hymn of the Nativity, and in lines of

lar divinity. Wordsworth, in his Excursion, has beautifully developed this view of Grecian mythology. “In that fair clime t

Olympian Jupiter by Phidias was considered the highest achievement of this department of Grecian art. It was of colossal dim

ably painted to represent the iris and pupil. The Parthenon, in which this statue stood, was also constructed under the dire

fect forms the city could supply were furnished him for models. It is this which Thomson alludes to in his Summer. “So stan

st, The mingled beauties of exulting Greece.” Byron also alludes to this statue. Speaking of the Florence Museum, he says,

“Blood, pulse, and breast confirm the Dardan shepherd’s prize.” See this last allusion explained in Chapter XXVII. The

onal and patriotic legends. The prevailing opinion of the learned, at this time, seems to be that the framework and much of

lf a nest in the branches of an oak, or on the top of a palm tree. In this it collects cinnamon, and spikenard, and myrrh, a

ssues forth, destined to live as long a life as its predecessor. When this has grown up and gained sufficient strength, it l

to trust to his wings, is to perform the obsequies of his father. But this duty is not undertaken rashly. He collects a quan

losed. From the mouldering flesh of the dead bird a worm springs, and this worm, when grown large, is transformed into a bir

were no more in the world.”   Dryden in one of his early poems has this allusion to the Phœnix: — “So when the new-born

a cock hatched under toads or serpents. There were several species of this animal. One species burned up whatever they appro

through the weapon killed not only the rider, but the horse also. To this Lucan alludes in these lines: — “What though the

worthy sage was not aware that those who went to hunt the basilisk of this sort took with them a mirror, which reflected bac

justice slew the basilisk with his own weapon. But what was to attack this terrible and unapproachable monster? There is an

er dared enter the sacred place. The reader will, we apprehend, by this time have had enough of absurdities, but still we

xhibited in the bony protuberance on the forehead of the giraffe; but this also is short and blunt, and is not the only horn

ge philosophers, at the head of whom are Aristotle and Pliny, affirms this power of the salamander. According to them, the a

supplied him with all the materials of happiness; but Ahriman marred this happiness by introducing evil into the world, and

ng savage beasts and poisonous reptiles and plants. In consequence of this , evil and good are now mingled together in every

l — the adherents of Ormuzd and Ahriman — carry on incessant war. But this state of things will not last forever. The time w

m an Arabic word signifying unbelievers. At Bombay the Parsees are at this day a very active, intelligent, and wealthy class

he Vedas undoubtedly teach the belief of one supreme God. The name of this deity is Brahma. His attributes are represented b

e modern Hindu religion) no allusion is made to the original power of this god as a destroyer; that power not being to be ca

ociety and devoting himself to meditation. His father in vain opposed this design. Buddha escaped the vigilance of his guard

existences. But they hold that some few individuals have appeared on this earth from time to time, not under the necessity

the Abessines, (Abyssinia,) not far from the Red Sea, concluded that this must be the true Prester John. He accordingly wen

a world of mist in which flowed a fountain. Twelve rivers issued from this fountain, and when they had flowed far from their

led up. Southward from the world of mist was the world of light. From this flowed a warm wind upon the ice and melted it. Th

day of the week. Odin is frequently called Alfadur, (All-father,) but this name is sometimes used in a way that shows that t

Schrimnir is served up to them, and is abundant for all. For although this boar is cooked every morning, he becomes whole ag

. But when the gods asked the wolf to suffer himself to be bound with this apparently slight ribbon, he suspected their desi

emoved again. Tyr (the god of battles) alone had courage enough to do this . But when the wolf found that he could not break

ulated that he should be allowed the use of his horse Svadilfari, and this by the advice of Loki was granted to him. He acco

the idea of bestowing her charms on the king of the Frost giants. In this emergency Loki persuaded Thor to dress himself in

a field with carnage whenever the owner desired it. Frey parted with this sword, but was less fortunate than Thor and never

t was less fortunate than Thor and never recovered it. It happened in this way: Frey once mounted Odin’s throne, from whence

shall I hold out three? Shorter hath seemed A month to me oft Than of this longing time the half.” So Frey obtained Gerda,

kening, cried out, “What’s the matter? are there any birds perched on this tree? I felt some moss from the branches fall on

that I know,” said Loki, “is to eat quicker than any one else, and in this I am ready to give a proof against any one here w

west no greater prowess in other feats than methinks will be shown in this .” Thor, full of wrath, again set the horn to his

he will. She has thrown to the ground many a man not less strong than this Thor is.” A toothless old woman then entered the

me so near to a great mishap, I would not have suffered thee to enter this time. Know then that I have all along deceived th

up the wallet with iron wire so that thou couldst not untie it. After this thou gavest me three blows with thy mallet; the f

one of them would do any harm to Baldur. Odin, not satisfied with all this , and feeling alarmed for the fate of his son, det

battle-axes; for do what they would, none of them could harm him. And this became a favorite pastime with them and was regar

ht too young and feeble to crave an oath from.” As soon as Loki heard this he went away, and resuming his natural shape, cut

,” said Loki, “do like the rest, and show honor to Baldur by throwing this twig at him, and I will direct thy arm towards th

there witnessed, either among gods or men, a more atrocious deed than this . When Baldur fell, the gods were struck speechles

asked who among them wished to gain all her love and good will. “For this ,” said she, “shall he have who will ride to Hel a

” answered Hermod, “to seek Baldur. Hast thou perchance seen him pass this way?” She replied, “Baldur hath ridden over Gyoll

and gave an account of all he had heard and witnessed. The gods upon this despatched messengers throughout the world to beg

might be delivered from Hel. All things very willingly complied with this request, both men and every other living being, a

’s bale-fire. Let Hela keep her own.” It was strongly suspected that this hag was no other than Loki himself, who never cea

d out his hiding-place and the gods assembled to take him. He, seeing this , changed himself into a salmon, and lay hid among

nd twist his body about so violently that the whole earth shakes, and this produces what men call earthquakes. The Elves.

nto the ocean, the stars fall from heaven, and time is no more. After this Alfadur (the Almighty) will cause a new heaven an

ls, — the record of these things was written down. On the seaboard of this wild land is a rim of grassy country, where cattl

nd which seems to have affinity with the Phœnician Baal. What renders this affinity more striking is that the Druids as well

more striking is that the Druids as well as the Phœnicians identified this , their supreme deity, with the Sun. Fire was rega

diseases. Caesar has given a detailed account of the manner in which this was done. “They have images of immense size, the

e by Celtic writers to shake the testimony of the Roman historians to this fact, but without success. The Druids observed tw

in the beginning of May, and was called Beltane or “fire of God.” On this occasion a large fire was kindled on some elevate

cence they thus welcomed after the gloom and desolation of winter. Of this custom a trace remains in the name given to Whits

trace remains in the name given to Whitsunday in parts of Scotland to this day. Sir Walter Scott uses the word in the Boat S

and was held on Hallow-eve, (first of November,) which still retains this designation in the Highlands of Scotland. On this

which still retains this designation in the Highlands of Scotland. On this occasion the Druids assembled in solemn conclave,

her public or private, all crimes against person or property, were at this time brought before them for adjudication. With t

able specimen is preserved in the Triads of the Welsh Bards, and from this we may gather that their views of moral rectitude

ought shelter on the island, but was repulsed: — “O, haste and leave this sacred isle, Unholy bark, ere morning smile; For

k, though dark it be,           A female form I see; And I have sworn this sainted sod Shall ne’er by woman’s foot be trod.”

e had a beginning, may be said to devour its own offspring. 2. From this origin of the instrument, the word “shell” is oft

g back the Golden Age. Even in a Christian hymn, the Messiah of Pope, this idea occurs. “All crimes shall cease, and ancien

is literally translated from Ovid. 9. Sir James Mackintosh says of this , “Do you think that even a Chinese could paint th

sculpture in Italy, the recumbent Ariadne of the Vatican, represents this incident. A copy is owned by the Athenæum, Boston

nd the huge mountain reeled.” It may interest our readers to see how this passage appears in another famous version, that w

e almighty nod.” 32. Gray’s ode, The Fatal Sisters, is founded on this superstition. 33. In Longfellow’s Poems, vol. ii

JANE SEDGWICK AND FRANCES BRYANT. In the hope that it may be useful, this book of Mythology is affectionately offered to yo

require to make a part of useful education. Not to make a compend of this character too minute to be interesting, and too m

nstruction, and whose theory is the rule of their practice, I commend this book. Philadelphia, October 22, 1830. Element

ligent beings, and the maker of every existing thing. They learn from this , that men have not all, and always, worshipped th

were to be applied. The first and second chapters of Genesis contain this fact. Adam was formed nearly six thousand years a

hat your grandfather planted that tree, and let your son tell his son this fact. The history of the tree becomes a tradition

bles of stone, and God’s law could be read to the people. Long before this time, all that God had taught the patriarchs conc

, and a virtue. A picture of courage would be a figure of a bold man; this picture would make a person of a virtue; it would

rranean. One of its ancient kings was Latinus. The language spoken in this region, and afterwards in Rome itself, was the La

me, a festival was annually celebrated in honour of Saturn. At first, this festival, called the Saturnalia, lasted but one d

cration to the goddess lasted thirty years, and it was not till after this term that they were free from their priesthood, a

the calends of March, or latter part of February. The preservation of this fire was considered as being so important, that w

ple were entertained with spectacles. New enterprises were dated from this day, but they commenced after it: for on the day

e. The sceptre is the symbol of his majesty. The ancients represented this god as having a face of great dignity and beauty.

ine; The faithful, fixed, irrevocable, sign; This seals thy suit, and this fulfils thy vows. — He spoke, and awful bends his

told Phaeton that Apollo was not his father. The youth, distressed at this , repaired to the god, and complained of Epaphus.

erred is the Apollo which adorns the Vatican palace at Rome. Casts of this statue may be seen in almost every considerable t

hem to mankind; but Vulcan, according to the mythology was skilled in this mechanic operation, and was, in fact, a labourer

s, in Egypt, also, was a most magnificent edifice raised in honour of this god, before which stood a colossal statue seventy

accompanied by the evolution of fire. Before natural philosophy made this discovery, ignorant people fancied that thunder w

ts and herbs as the earth spontaneously affords, and had no laws. All this only describes rude men, living by hard labour in

h were concealed in die box, but Hope remained behind. The meaning of this allegory appears to be, that the most beautiful a

legory appears to be, that the most beautiful and estimable things in this world, are sometimes connected with the most grie

is said to have stolen it from heaven. He was accused of having taken this fire from the chariot of the sun; he probably obt

concentrating the sun’s rays, as may be done by a burning-glass; and this , ignorant persons considered stealing from heaven

se of Pandora? Did Prometheus receive Pandora? What is the meaning of this allegory? Who was Prometheus? Of what was Prometh

ch was punished and pardoned. When the first bow was set in the cloud this gracious promise was uttered, “henceforth, summer

known that the rainbow intimated God’s goodness, for they personified this meteor under the figure of Iris, who was the mess

to disengage the soul from the body, and she descended from heaven on this errand. Iris attended only dying persons of the f

ries of Syria, the prophet Elijah reproves the worshippers of Baal by this derision, “Cry aloud, for he is a god; either he

eathen gods supposed to be spirits? How did the prophet Elijah deride this false notion of God? Does Homer represent the god

rsion and horror. Perseus, a prince of Argos, was employed to cut off this terrific head. Perseus, in this expedition, was a

nce of Argos, was employed to cut off this terrific head. Perseus, in this expedition, was assisted by the gods. Mercury gav

thus employed, — it was only used to affright the bad. The meaning of this fable is, that if men in the midst of crimes are

o have recovered and brought it with him into Italy. They assert that this celebrated image was deposited in the temple of V

endid and beautiful temple of antiquity, and was erected in honour of this goddess at Athens. On a conspicuous part of this

erected in honour of this goddess at Athens. On a conspicuous part of this temple was sculptured the different worshippers o

Athens? How was Minerva’s Egis distinguished? Who assisted Perseus in this enterprise? What use did Perseus make of Medusa’s

incipal inhabitants of all the towns in Attica, resorted to Athens on this occasion, bringing with them numerous victims for

d musical performances were exhibited for the public entertainment at this festival. The songs sung at the Panathenæa were c

approbation upon those that excelled in any of these competitions. At this festival a very interesting procession was formed

he had placed likenesses of himself and of Pericles. In consequence, this capricious people banished Phidias, and he withdr

e songs sung at the Panathenæa? What procession appeared at Athens at this festival? How did young persons appear at the Pan

the spring, and oblations of wine, honey, and milk. Virgil mentions this rural observance: To Ceres bland, her annual rit

o the mysteries of Eleusis. It was pretended that those \w\\o enjoyed this privilege were under the immediate protection of

e were under the immediate protection of the goddess, and not only in this life, but after death. Those who broke the vow to

discovered whither Proserpine had been carried. Angry and grieved at this act of violence, Ceres supplicated Jupiter that P

ndition that Proserpine had not tasted any thing in hell. Ceres, upon this , descended to the dark dominions of Pluto, and wa

her mother, and the other six months with Pluto. The mythologists say this signifies that Proserpine represented corn, which

Ceres offer a second petition to Jupiter, and what is represented by this part of the fable of Proserpine? What became of A

were the most celebrated. In some places incense only was offered to this goddess. The dove and the swan, the rose and the

, as if they had said. Time has robbed me of my beauty; I only see in this mirror that I am no longer young; I will bestow i

man named Erostratus, wishing to make his name immortal, set fire to this magnificent temple, imagining that such an action

esus, but almost throughout all Asia, (all the Greek cities of Asia,) this Paul hath persuaded and turned away much people,

ing, that they be no gods which are made with hands: so that not only this our craft is in danger to be set at naught, but a

e ought to be quiet, and to do nothing rashly.” — Acts, ch. xix. From this time, however, the phantoms of Paganism faded bef

the goddess of orchards, married to Vertumnus. The supposed skill of this goddess in the cultivation of fruit-trees and gar

goddess, milk, cheese, prepared wine, and millet cakes. It was during this feast they celebrated the founding of Rome. Other

e collectively, under a figure of half man and half other animals. To this deity the Greeks gave the appellation of Pan, tha

Syrinx. Pithys was favourable to the god, but Boreas being jealous of this preference, with his powerful blast precipitated

e, which was afterwards sacred to Pan. Milk and honey were offered to this deity. Who was Pan? Was Pan regarded as the insp

for a whole century without being admitted to the joy’s of heaven. On this account they were anxious to pay respect to their

hlegethon; and further distant, was the stagnant marsh of Cocytus. In this forlorn region were the river Styx, whose waters

gly afflict or grieve the children of men.” The Greeks had notions of this divine justice, tempered with mercy and they repr

with obvious compassion, they were called Eumenides, or the Mild. In this case they were supposed to be appeased by Minerva

his daughters to murder their husbands. They all, except one, obeyed this inhuman order, and as a punishment for their crim

r friends die, and are laid in the cold ground,” we naturally ask, is this the last of them — is there no better world to wh

of either, what she pleased. They represented Fortune, as they called this blind goddess, turning a wheel, which raised up s

upplications to her for the health of all people. The Romans regarded this deity with high respect. Somnus. Somnus, t

he cave or dwelling of Somnus, to be in the country of Cimmeria. Into this cave the sun never shone, and perfect stillness p

rendered eminent services to society. In what manner they were led to this worship is told in the following article — the hi

rapacious wolf, their terror and despair cannot be expressed. If, in this state of peril, some man of a more powerful body,

me that Jupiter had given him the power to command him. Hercules upon this lost his senses, but Apollo restored to him his r

which ravaged the neighbourhood of Mycenæ. Hercules, not able to kill this lion with his club, pursued him to his den, and c

a year, Hercules succeeded in taking it. Diana reproved Hercules for this act: but he pleaded the command of a severe task-

severe task-master, and the goddess forgave him. The fourth labour of this hero, was also to take alive a wild boar. This bo

essus. By some artifice Dejanira prevailed upon her husband to put on this robe; but no sooner was he arrayed in it than the

toils of Hercules? What was the transformation of Achelous? What does this signify? What did the ancients say of the Mediter

e thus coupled, imagine them to be one being. From a misconception of this sort, arose the fable of the Centaurs. How were

leave him the kingdom. We then shall be no more than the subjects of this upstart: let us kill him.” The Pallantidæ soon in

uaded him to offer Theseus a cup of poison, with his own hand. Before this wicked project was executed, Theseus appeared to

enraged, and did not give up their purpose of killing Theseus; but in this they did not succeed. Theseus knew their malice,

measure to be torn from their affectionate parents. Theseus witnessed this melancholy scene. At once he determined to free h

this melancholy scene. At once he determined to free his country from this odious tribute, and comforted the distressed pare

ruth is nothing more, than that the two princes peaceably agreed that this bad custom should cease. Theseus married Ariadne,